Kamandakiya Nitisara; Or, The Elements of Polity, in English;

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sKAMANDAKIYA NITISARA;^

=^ OR

THE ELEMENTS OF FOLITT

(IN ENGLISH,)

■ ■■iifi»fiii'

IDITKD AND PUBLISHED BY

MANMATHA NATH DUTT, M.A., M.S.A.S.

Rector, Keshub Academy;

Author of the English Translations of the Ramayana, ^rtmadbhaga-^
valam, Vishnufuranam, Mahabharata^ Bhagavat-Gita

and other works.

c a;l C U T IX-

Printed by H. C. Dass,

ElXSIUM PrSSS, 65/2 BEADOlf SXRIKT,

3SL.

Gov Sif^^tO

yrcuu^

INTRODUCTION.

■:o:-

^H£ superiority of the ancient Hindus in metaphysical and
"^ theological disquisitions has been established beyond all

doubts. Our literature abounds in trea-*

ori^"^^^^^ ^°^*^**** ^^s^S' ^^^^^' ^^^ philosophical discus-
sions, sound reasonings and subtle
inferences regarding many momentous problems of existence, have
not been beaten down by the modern age of culture and enlighten-
ment. The world has all along been considered by the ancient
Hindu writers as a flood-gate of miseries of existence, and the
summum bonum of human existence is^ in their view, the unification
of the humanity with the divinity. The chief aim of all the ancient
writers of India has been to solve the mighty problem, namely, the
cessation of miseries of existence and the attainment of the God-head.
Admitting their exalted superiority in matters of philosophical and
theological speculation, some people of the present generation boldly
launch the theory that our literature lacks in works which may
serve as a guidance of practical life. To disabuse the popular mind
of this perilous misconception, we might safely assert that Hindu
writers paid no less attention to practical morals and politics. We
find a very beautiful account of the Science of Polity in the Raj^
dharma section of the great Epic, the Mahabharata.

Formerly for the protection of creatures Brahma wrote the
science of Polity in ten million chapters. Siva obtained this from
Brahma and . epitomised it in ten thousand chapters. His work is
called Vaishalakshya from his name ( Vishalaksha or large-eyed).
Indra made an abridgement of it in five thousand chapters. Vrihaspati
converted it into three thousand chapters, and Sukra into one thou-
sand. Thus it was gradually abridged by various sages having in
view the shortened life of the people around them.

It was Chanakya, the Machaeval of India who first reformed
this Science at the end of the age of Rishis. His work consisting
of a hundred verses is a ^Yell-known brochure which even the school

■ •

11

boys of India get by rote. The author, of the work which is the
subject of our translation, was a disciple of Chanakya who raised
the first Mauriya king Chandra Gupta on the throne of Fataliputra
(B. C. 319.)

Tradition fully corroborates this date. From a report submitted

by Dr, Frederich to the Batavian Society
of arts and Sciences on the Sanskrita
literature of Bali, it appears that the most popular work in that
Island on Polity is entitled Kamandakiya Niiisdra, and all the Sans-
krita books there extant are acknowledged to be the counterparts of
purely Indian originals. The researches of Sir Stamford Raffles
and Crawfurd shew that the predominance of Buddhism in the
island of Java obliged the Hindu inhabitants of that place to retire
in the fourth century of the Christian era, with their household gods
and their sacred scriptures to the island of Bali, where they and
their descendants have, ever since, most carefully preserved the
authenticity of their literature and their religion. It has also been
shewn by the same authorities that since the period of their exile,
they have not had any religious intercourse with India > it would
therefore follow that the Sanskrita works now available in Bali,
including the Kamandakiya Ntti, are of a date anterior to the 4th
century. The contents, however, of the Balenese code of morals,
are unknown, and it would be premature, from the similarity of
names, to infer its identity with the work now presented to the
public ; yet the fact that the people of Bali themselves acknowledge
all their Sanskrita literature to have been obtained from India,
would argue the existence of at least a Kamandakiya Nitisdra at
the time when that literature was imported from the shores of
Bharatavarsha.

An internal evidence of some moment is in favour of the anti-
quity which tradition has ascribed to this work. It is dedicated to
Chandragupta, and the author, a Buddhist, apparently with a view
not to offend the feelings of his Hindu patron with the name of a
Buddhist deity, has thought fit to forego the usual invocation at the
commencement of his work — a circumstance which has been made
the theme of much erudite disquisition by the author of the
Siddhanta Muktavali.

111

Although Written in verse, its style is peculiarly unpoetical, and
in its rude simplicity approaches the older Smrltis. The work has
not, however, any of th« antiquated grammatical forms and obsolete
expressions which are so freely met with in Manu and occasionally
in the other Smritis, and its versification 13 imexceptionable. Indeed,
had it to be judged by its metres alone they would have justified the
inference that its origin is due to a much later age than that of
Kalidasa.

It has been observed by some that the use of the word hord in
this work is fatal to its claim to antiquity, that word haviilg been
shown, in a paper published in the Journal of the Asiatic Society
(Vol. p. ), to be of Arabic origin, and to have |been borrowed by
the Brahmanas in the loth century. Mr. Ravenshaw's speculations^
however, have not yet obtained that confirmation which would justify
our rejecting the testimony of the ^dedication, and infer the date of
the work from the use of a single word which may after all be the
result of an interpolation or a mislection.

The style is condensed and pithy like that of proverbs. The es-
sential characteristics are its gravity and
^7*^^' sententiousness. In the early state of

society concise rules and flashing proverbs " the condensed conclu-
sions of experience " form better guides of life and are therefore more
frequently resorted to than lengthy ratiocinations in search of general
truths. Wise men of old from Solomon downwards all preferred this
method of communicating their ideas.

Apologue or fable was also adopted as a form in which moral

counsel could be successfully imparted.
SoutM. Probably apologues followed proverbs

and essays succeeded them next. Hitapodesha the most celebrated
work of moral counsels is in the shape of apologues ; some
scholars hold that Hitopodesha is the model which Kamandaka
followed. They base their arguments on the theory that apologue
was the earliest form of literary productions. We however hold
that Kamandakiya Nitisdra is the earlier work, proverbs in our view,
preceding the apologues as the form of literary compositions. Even
looking to the Mahabharata which is anterior to both we see maxims
in the very words as in this work. Agnipuran has a secticn in which

IV

Kamandaki has been freely quoted though not by name. Thus we
see that these and similar maxims were among the Hindus as the
heir-looms of remote antiquity.

Some critics are of opinion that the moral tone of the state-
XoraltOBd policy is not worthy of a descendant

of the ancient Rishis. Its corner stone
IS cunning and artifice intended to favor arbitrary power and its main
object is to pat down party qpposition. Chanakya> the preceptor of
the author, was always on the alert to over-throw his powerful rival
Rakshasa. For this he took recourse to one eternal round of strata-
gems and artifices from which forgery, perjury and even poisotiing
were not excluded. His disciple KLamandaka could not shake off the
influence of his powerful teacher. But this defect is confined entirely
to the sections 8n deplomacy and does not affect at all his rules
regarding the general conduct of kings and their officers. Herein
we find an earnest advocacy of truth, justice and honesty Iwhich stands
a favourable comparison with works of much higher pretensions.

The maxims of Kamandaki are arranged under nineteen different

■- u ^-i--*4i. - heads, and embrace almost all the sub-

ThaBynopBiBofthework. .,,',, *-, . i^^ a

jects that may be fairly mcluded under

the term jJolity, besides some which have only the voucher
of Hindu writers to appear in this work. The first chapter
is devoted to the rncillcation, in princes, of the necessity of
study and of controlling their passions. The second has for its
subjects the division of learnmg, the duties of the different castes
and the importance of criminal jurisprudence. In the third occurs
an exposition of the duty of prince^ to their subjects, of the neces-
sity of impartial jusfice, and the impropriety of tyrannising over
their people. The fourth affords a description of the essential
constituents of a good government. The duties of masters
aAd servants engross the whole of the fifth chapter, and the
mode of removipg difficulties or rather of punishing the wicked,
forms the subject of fhe si&th. The seventh is devoted
to the duty ot guarding the persons ot kings and crown
princes, and includes a variety of expedients against surprises,
poisoning, the infidelity of servants, wives and relatives, and the
dishonesty of medical attendants. The mode of consolidating a

kingdom by providing it with the necessary officers of state, and
including within it a number of dependencies and subordinate chiefs,
forms the subject of the next chapter. Then follow a series of rules
regarding negotiations and disputes with foreign powers, conferences,
embassies and spies, which take up the whole of the 9th, loth, iitb
and the 12th chapter. The X3th opens with an exhortation in favour
of constant activity and attention to business, and the evils which
attend idleness and vicious propensitie3. The latter are indicated
by the term vydsana, and include a number of vices and frailties-^
such as over-fondness for hunting and gambling, sleeping \A th9
day, calumny, concupiscence, dancing, singing, playing, idleness,
drinking, general depravity, violence, injury, envy, malice, pride, and
tyranny. The term is very Jcomprehensive, and when applied to
other than men, is made to imply " defects" generally, and the subse*
quent chapter particularises the various defects to which the seven
members of a government are frequently liable. It is followed by a
dissertation on military expeditions. The i6th chapter has fortifi*
cation, entrenchment and encamping of armies for its subjects, and,
though short, is highly interesting, for the rules it contains on
matters in which the modern Hindus are so entirely ignorant. The
different expedients for overcoming enemies such as reconciliation,
wealth, show of military power, domestic discord, diplomacy,
feigning, and stratagem, are detailed in the following chapter, and
those failing, a king is recommended to enter into aaual warfare, and
on the mode of carrying it on, including surprises^ guerilla fights,
pitched battles, and military stratagies; the uses of the difiEerent
members of an army, such as the infantry, cavalry and elephants ;
the arrays of soldiers into columns, Inies, squares Sec. ; the duties of
commanders, and the principle of selecting one's ground ; the two
subsequent chapters contain the most curious details.

We have undertaken to translate into English this great work of

Kamandaka for it stands pre-eminently
^^^ * high among works dealing with the science

of Polity. It is thorougly representative in its character and the precepts,
of the great sage, we are sure, will prove a profitable reading to the
general public and more so to many Hindu princes who govern over
the destiny of a vast segtion of the Indian population. Now that it

VI

has pleased the Gracious Providence to link the destinies of India
with those of England this work is likely to give so^e idea to our
rulers as to hOw the ancient Hindu kings ruled their subjects. In
India we Have glorioAi traditions of loyalty. In India loyalty is the
very back-bone of the Indian races by whom a king is regarded as a
god-head. It will not be therefore useless both for the rulers and
the ruled to know how the ancient Hindu kings swayed over the
vast millions and what was the key>note of the loving fidelity of
these latter to their king.

<
J

KAMANDAKIYA NITISARA.

! >> <>* *> C t.

SECTION 1.

•lO:-

S.

kLUTATiON unto the Glorious Ganesha;

I. *May that lord of the earth be ever attended with

victory ovef his internal and external eiiemjesi through

whose Regal powerf this world is stationed in the paths of

rectitude ; who is rich in his wealth of learning:^ and is

* It was customary with Sanskrit writers of yore to eulogise, in the
First instance, the central character that would figure irt their respective
treatises. In accordance with this time-honored custom the author
here salutes the 'lords of the earth' for whose guidance he is going to
lay down maxims of practical politics. The first Sloka also contains an
allusion to the Mauriya king Chandragupta (B. C. 319) who had been
installed on the throne of Pdtaliputra by the preceptor of the writer of
this brochure. The reader will . see, that immediately after the author
salutes his renowned and well-known teacher, the celebrated Chdnakya
the Machiavel of India.

t Prabhdva. — Is here synonymous with Sakti (Regal power), which
has three parts or elements^ viz (i) Prabhiisakti which means 'majesty or
pre-eminent position of the king himself.' (2) Mantrasakti which means
' the power of good counsel.' (3) Utsdhasaktt, which means^ ' the
power of energy.' c,f. * Rdjayam ndma saktitraydyattamJ The essential
requisites for a monarchy are the possession of these three Saktisk

X Sriman, — ^Ordinarly translated would mean 'attended with Sri or
prosperity'. The commentator takes Sri to mean 'knowledge of the
Shdstrasi prudence, wisdom &c.'

2 KAMANDAKIYA NITISARA.

god-like^ (in prosperity) ; and (lastly) who (equitably) inflicts
punishmentt (on those deserving it).

2 — 6. Salutation unto the highly intelligent Vishnugupta^J
¥Vho sprang from an extensive and illustrious dynasty
the descendants of which lived like the Rishis§ accepting
alms from nobody; unto him whose renown became world-
wide ; unto him who was eflfulgent like the (highly blazing)
fire;|| unto that most artful and cunning one, the foremost
of those conversant with Paramartha^ who niastered the
four Vedas as if they were only one. Salutation unto that one
whose fire of energy was like the flash of lightning, and
through whose magical povvers,"^^ that resembled in potency
and in fury the thunder-bolt itself, the wide-spread, re-
nowned, powerful and itiountain-like dynasty of Nandaft was

. * Deva. — All the qualities indicated by the root are only possible in a
Celestial, hence the word has ordinarily cotrte to mean a deity. A kinfg
is held in as high and sacred an estimation as a deity, and is said to
possess all the attributes in common with a ^od.

f Dandadhdra, — May have two meanings, both of which may be ac-
cepted here ; the first word of this compound means 'a sceptre' as well as
'punishment* ; and the second word means 'to hold' as well as ' to
deal out.' So the compound may have two significations (i) holding the
sceptre as a symbol of authority (2) dealing out punishments.

X Vishnugupta,— Another name of Chanakya. He had many other
designations such as Droumina, Koutilyat Amsoola &c.

§ jRtshi.^A seer.

II Jdtaveda, — Is one of the diverse designations of fire } it is so called
a& it is supposed to know all beings born on the face of the earth. The
reference is here to one of the sacred ceremonies of the Hindus, according
to which a fire is to be kindled in the lying-in -room of a new born babe.

% Vedaviddm, — Veda here means Paramdrtha, that is, the highest
or most sublime truth, true spiritual knowledge about Brahman or the
Supreme Spirit.

**Avichdravajram. — Avichdra signifies 'employment of magical spells
for malevolent purposes.'

ff Suparva, — The parva of a mountain is its peak. Nandaparvata, — ■
The dynasty of Nanda was dethroned through the machinations and

KAMANDAKIYA NITISARA. 3

eradicated for good.* Salutation unto him who resembled
the god Saktidharat himself (in^ prowess) and who, single-
handed, by means of his Mantrasakti and Uts&hasaktiX
brought the entire earth under the thorough control of
Giandragupta^ the foremost of sovereigns. Salutation unto
that wisest of counselors who collated the nectar-like Niti-
Shastras from the mighty main of the Arthashdstras.^

7 — 8. Culling from the Code of that one of pure intelli-
gence who had reached the end of (mastered) the different
branches of learning, we shall inculcate^ out of our love
for the Science of Polity, a series of short and significant
lessons to the kings, directing them regarding the acquire-
ment and preservation of territory ; whatever, we shall say,
will be in perfect harmony with the views of those well-
versed in the science of politics. ||

9. The king is the cause of the prosperity and progress
of this world, and is held in high estimation even by gro<vn

intrigues of Chdnakya. The dynasty is here compared to a mountain
owing to its various branches and offshoots.

* Mulata, — The commentator explains it as 'not to rise again ; fallen
for good.' We have accepted this meaning. For Papdta Mulata, some
read papdtdmulata ;

t Sakttdhara.'-^ls another name for Kirtikeya, the son of Siva. He
is the Mars or the god of war of the Hindu mythology.

X Mantrasakti and Utsdhasakti, — Vide note f to sloka (i).

§ Nitishdstra and Arihashdstra. — In Sanskrit literature Niti has
a diversity of meaning which is quite puzzling ; for instance it means,
ethics, politics, morality, policy, decorum &c. But in this connection it
is easy to find out its true signification which is politics. Shdstra means
science here. In the same manner, Artkashdstra may have various
meanings, of which we accept the following, viz *the science of practical
life.'

II Rdjvtdydviddm. — The author alludes to Vrihaspati, the precep-
tor of the celestials, and to Usanas, the preceptor of the Asuras ; both
these are known as writers on civil and religious law, and are accepted
as authorities on civil polity.

'i KAMANDAKIYA NITISARA-

up people ; he affords delight to the eyes of me n, even as
the moon affords delight unto the (mighty) ocean.*

10. If a ruler of men does not lead his subjects to the
paths of rectitude, then are these latter (hopelessly) tossed
about in the ocean of existence, even as a (frail) bark, having
none to steer her through, is tossed about in a rough sea.

11. A righteous king, protecting his subjects to the best
of his resources and having the power of capturing hostile
cities, should be held in as high a regard as the Lord
Prq/dpattf himself.

12. The sovereign should protect his subjects (by the
equitable distribution of rewards and punishments). The
subjects should increase the prosperity of the sovereign (by
yielding taxes and tributes in the shape of agricultural pron
ducts). Preservation of good order is preferable to a seemi
ing increase of prosperity, for when all order is lost,t then
prosperity, though present, is of no use.

13. A sovereign discharging his duties according to the

rules of Polity soon secures Trivarga\ for himself and for

his subjects; acting otherwise he is sure to ruin himself

and his subjects.

«

14. Following the paths of rectitude king Vaijavana|t

* The rising and swelling of the waters of the ocean (flood-tide)
occasioned by the influence of the moon was to the eye of the Sanskrit
poets an indication of the ocean*s delight.

f An epithet of the ten lords of created beings first created by Brahma^
Some times the word means Brahmd himself.

X * Tadabhdwii*-^hnoi\\tT reading is accepted ' TanndsaV ; but this
makes no difference in meaning.

{ The three objects of worldly existence, for the attainment of which
all beings strive ; these are Dharma or religious merit, Ariha or wealth
and Kama or objects of desire.

II The allusion is as follows: — King Indrasena sprang from the
dynasty of Sagara. For having held sexual intercourse with his wife
during her period of menstruation, he was on the point of being devour-^
f d by a Rdkshasa, who only consented to relent provided the king would

K^MANDAKIYA NITISARA. $

governed this earth for a long period, whilst king Nahusa, ^
treading evil ways, was condemned to dwell in the nether
regions (hell).

15. For this reason, always keeping equity in view, a
king should exert himself for securing prosperity (in the
shape of territorial aggrandisement &c). Through equitable
dealings, an empire increases in territorial wealth ; and the
delicious fruit of this increase of territory is all-round pros-r
perity.

16. King, minister, kingdom, castle, treasury, army
and allies, are known to form the seven constituents of
government; good sense and unebbing energy are its primary
stay.

17. Depending upon his unmitigating energy and dis-^
icerning through his prudence the right path to be adop-i
ted, a king should always vigorously endeavour to establish
a government having those seven constituents.

18. The acquirement of wealth by equitable means, its
preservation and augmentation, and its bestowal on deserving
recepients — these are said to be the four duties of a sovereign.

never direct or allow his subjects to be engaged in pious deeds. Indrasena
.agreed ; and his iniquity speedily brought about his destruction. Several
of his descendants, following the path of their, predecessor, met with
ruin. Descended from this doomed line of kings Vaijavana directed
the performance of virtuous acts by his subjects, and himself per-
formed them. Thus his virtue saved him, and he continued to rule over
his subjects for a long time.

* The allusion is this.— Descended from the lunar race of kingSi,
Nahusa was a very wise and powerful king ; and when Indr^ lay con^
cealed under waters to expiate for the sin of having killed Vritra, a
Brihmana, he was asked to occupy Indra's seat. While there, he thought
of winning the lave of Indrani and caused the seven celestial sages to con-
vey him in a pajanquin to her house. On his way, he asked them to be
quick using the words Sarpa, Sarpa (move on), when one of the sages
cursed him to be a Sarpa (serpent). He fell down from the sky, and,
remained in that wretched state till he was relieved by Yudhisthira.

6 KAMANDAKIYA NITISAR/I.

19. Possessing courage, a perfect knowledge of political
economy, and full of energy, a king should devise ex-
pedients for attaining prosperity. Humility is the means of
acquiring knowledge of political economy; and humility
again is bred by a knowledge of the Sk&stras.

20. Humility is synonymous with a thorough control over
the senses. Any one possessing it becomes learned in the
Sh&stras. To one practising humility the mysterious mean-
ings of the Sh&stras reveal themselves.

21—22. Knowledge of polity, wise judgment, content-
ment, skilfulness, absence of cowardice, (ready) power of
comprehension, energy, eloquence, firmness of purpose,
patience for putting up with turmoils and troubles, Prabhava^
purity of intention, friendliness to all beings, bestowal of wealth
on worthy recipients, truthfulness, gratefulness, high lineage,
good conduct, and restraint of the passions,—- these and other
such qualities are the sources of all prosperity.

23. In the first instance, a king should himself practise
self-restraint, thereafter, he should direct his ministers, and
Ihen his dependents, and then his sons and then his subjects,
to do the same.

24. A self-controlled king, whose subjects are devoted
to him and who is careful in protecting his subjects, earns
great prosperity for himself.

25. One should bring under his control, by striking with
the goad of knowledge, the rampant elephant identified with
the senses, coursing wildly in the vast wilderness of sensual
enjoyments.

26. The soul inspires the mindf with activity in order
that the latter may earn wealth ; volition is engendered by a
union of the soul and the mind.f

* That idea of power and superiority which is so indissolubly con-
f^ected with the conception of a monarch and which we have before
rendered as 'Regal power.'

t Sanskrit philosophers draw a very subtle distinction between the

KAMANDAKIYA NITISARA. 7

2^. The mind, out of a morbid desire for the objects of
sensual enjoyments which are compared to most palatable
dishes of meat, goads the senses after their search ; this
(perverse) inclination of the mind should be assiduously sup*
pressed ; and when one's mind is conquered (by himself)^
he is styled self-controlled.

28. Vijndna (means for realising diverse kinds of know-
ledge), Hridaya (the heart), Chittwa (the receptacle of con-
sciousness), Manas (the mind), and Buddhi (the intelligence),
— all these are said to convey the same meaning. With the
assistance of any one of these, the soul, incased inside this
body, discriminates between what ought to be done and what
ought not to be done*

29. Pious and impious deeds, sensations pleasurable
and otherwise, the presence and absence of desire, so also
human effort, the perception of sense-objects and the re-
membrance of the impressions of an antecedent birth,* these
are said to be the signs that go to prove the existence of the
soul.

30. The impossibility of the concomitance of perceptions

soul and the mind, which it is difficult to explain to the uninitiated. The
idea seems to be that, the soul is the only living principle that retains
the power of invigorating the subsidiary faculties, which latter, but for the
former's help, would have been as inert as matter itself. In the Nydya
philosophy mind or Manas is regarded as a Dravya or substance ; it is
held to be distinct from the Atman or soul. It is defined as the internal
organ of perception and congnition, the instrument by which the objects of
the senses affect the soul or Atman.

* Samskdra. — It means the faculty that retains and reproduces im-
pressions. But the word is more often used to signify the impressions
received in a previous life, which the soul is said to brin^ with it when
it is born anew. The absolute truth of this philosophical maxim has gone
out of date ; and it is against modern philosophical conceptions. As a
matter of fact none of us can ever remember what had been his condition
in an antecedent life, even if the doctrine of transmigration of souls be
accepted as true.

8 KAMANDAKIYA NITISARA.

is said to be the sign that proves the existence of the mind.^
The formation of the conceptions of various things and senses-
objects is said to be the action of the mind.

31. The auditory, the tactile, the visual, the gustatory
and the olfactory organs, these five and the anus, the penis,
the arms, the legs, and the organ oE speech, constitute what
is called a conglomeration of sense-organs.

32. The perception of sound, touch, form, taste, and^
smell, and the acts of discharging (excretions, urine &c), feel-
ing pleasure, taking up, moving and speaking, are said to be'
the respective functions of these several organs.

33. The soul and the mind are styled to be the internal
senses' by those who are conversant with the workings of
these two. By a conjoint effort of these two, volition is
engendered.

34. The soul, the mind, the sense-organs, and the sense«^
objects, all these are said to be included undCF the category of .
' external sense.'t Volition and muscular movement are the
means of pleasurable sensations of the soul.

35. The (connecting) medium between the 'internal and
the external sense' seems to be a conscious effort. Therefore

f ynanasydyugapatbhava — ^is a compound formed oi Jnana or per*
ception and Ayugapatbhava or non -concomitance. In Sanskrit philo-
sophy there is a difference of opinion regarding the process of perception.
According to some writers simultaneous perceptions are impossible
while according to others they are not so. The author sides with the
latter class of philosophers. So he defines 'mind' as the link connecting^
the distinct perceptions received at different times*

X An apparent contradiction is involved in Slokas 33rd and 34th'
where mind and soul have been defined both to be internal and external
sense. But the author must be understood as taking two different
phases. Mind and Soul are internal organs in respect of internal work-
ings as introspection, thinking &c.,^«»they are external senses when they
deal with outward obxeets.

kANtANDAKIYA NITISARA. g

Suppressing this conscious effort one may try to become the
master of his own mind.*^

36. In this way, a king conversant with notions of justice
and injustice, having subdued his mind already powerless
through the suppression of the senses,t should exert hiqiself
for realising his own good.

37. How can one, who is not capable enough of subju""
gating his own one mind, hope to subjugate this (extensive)
earth bounded by the oceans themselves ?

* The Sloka needs illucidation. What the writer means is this t
when any action is done, the 'internal senses' supply the desire and the
motive only ; the 'external senses' then perform what more is needed for
the completion of the act. Between the desire arid the adtixal carrying oiit
of the action, there is another step. The writer calls that step to be
Yatna or Pravritti, Modem philosophers also accept an analysis of
voluntary action somewhat akin to this one^ We shall quote professor
Sully :— 'The initial stage is the rise of Some desire. This desire is
accompanied by the representation of some tttovement (motor
representation) which is recognised as subserving the realisa<fc
tion of the object. The recognition of the casual relation of the
action to the result involves a gernl of belief in the attain-
ability of the object of desire, or in the efficacy of the action. Finally
we have the carrying out of the action thus represented.' What is known
as ' motor representation' seems to be the yatna of the present author.
The first part of the Sloka being understood the latter does not present
any difficulty. Wheri one can suppress tht^ 'motor representation' which
again is the result of elcperience or association, no action becomes possi-
ble. In the absence of action, the soul is not brought into contact with
the sense-objects and is not plunged headlong into worldliness*

t For Karansdmarthydt we have read Karattasamrodhdt which gives
a reasonable meaning.

There is a supplement to thiis Sloka, which in the teitt from which
We are translating is omitted. The Sloka undoubtedly b an interpola^
tion as it does not occur in the original text. We subjoin its translation*

"As in this earth, one is never satiated with enjoying any o! the
following viz, rice (food), gold (wealth), cattle and women, so one should
ever put down an cxc^sfiive longing for the enjoyment of any one of
these."

a

id kAmandakiya nitisArA.

38. Like unto an elephant falling in a trap^ a king isdh
in danger whenever his heart is ensnared by the (seemingly)
beautiful objects of (sensual) enjoyment, the charm of which
vanishes as soon as the enjoyment is over.

39. A king, delighting in the perpetration of vile acts
and having his eyes (of knowledge and reason) blinded
by the objects of (sensual) enjoyment, brings terrible- catas-
trophe upon his own head.

40. Sound, touch, form, taste and smtell, wefy one of
these five sense-objects is capable of bringing about thef
ruin (of a created being).*

41. Living upon fresh grass stnd sprouts and capable of
bounding over wide chasms, the deer seeks its own destruc-
tion from the hunter^ being tempted by the latter'^s charming
song.

42. Huge-bodied like the peak of a mountain, capable
of up-rooting mighty trees in sport, a male-elephant, stupified
with the touch of the female-elephant^ submits to be bound
by chains.

43. An insect reaps death by suddenly throwing itself,
out of doubt, on the blazing flame of a lamp that attracts its^
attention.

44. Staying isiway from human sight^ and swimfiting under-
neath an unfathomable depth of water, a fish tastes the iron-
hook furrfished with meat (bait) in order to bring about its
own destruction^

45. A bee, tempted with the sweet odour of the ichor,
and athirst for drinking it, receives for all its troubles, lashes
from the elephant's ears that afe moved with great difficulty.f

46. Each of these five poison-like sense-objects is
enough to destroy a man separately. Mow then can thajt

♦ The author in the next five Slokas proceeds to illustrate his
remark by examples.

f For Sukhasamchdrdm of the text the commentary reads
Asukhasamchdrdm.

KAMANDAKIYA NITISARA. M

person expect to reap good, who is enslaved simultaneously
to these five.*

47. A self-controlled person should enjoy in proper
season the sense-objects being unattached to them. Happi-
ness is the fruit of prosperity; therefore, in the absence of
happiness prosperity is useless.

48. The youth and the prosperity, of kings over-powered
by an extreme fondness for gazing at the countenance of their
wives, dwindle away, inspite of their shedding profuse use-
less tears.t

49. From a strict observance of the injunctions and in-
terdictions of the Shastras wealth is acquired ; from wealth
proceeds desire ; and the fruition of desires brings about
happiness. He, that does not indulge in the reasonable en-
joyment of these three objects, (wealth, desire and happiness);
destroys these three as also his own self to boot.

50. Even the very name of a woman fills the frame with
a joyous thrill, and bewilders the reason ; not to speak of
a sight of her with arching eye-brows sparkling with sen-
suality !

51. What fond person is not intoxicated with lust for
women, skilful in amorous tricks in secret, soft and sweet
spoken and beautified with coppery eyes.

52. Women can surely kindle desire in the hearts of

' * There is a Sloka in the Mahabharata that may be cited as a parallel
to Slokas 40 — 46. It is this :

Kuranga'mdtanga'Patanga'Vringas, Meenas hatdsa panchabkireva pancha
Ekaspramddi sha katham na kanyate, Va shevatS panchbhireva pancha,

t The construction of the Sloka would also allow another rendering,
save what we have given. The meaning as explained by a commentator
seems to be as follows :— 'A king, who is always fondly attached to his
wife, neglects his royal duties to enjoy her company. Then his enemies
opportunely attack his kingdom, and for his lethargy he is defeated and
dethroned. He retires to the forest, and there with his wife he passes
^bis youth in shedding useless tears.'

I2i KAMANDAKIYA NITISARA.

sages, even as evening twilight can enhance the beauty of
the charming moon shedding silvery beams.

53. Even illustrious persons are pierced by (the charms
of) women that enrapture and intoxicate the mind, even as
rocks are pierced by drops of water.

54. (Excessive indulgence in) hunting, gambling at dice,
and drinkingi— these are condemnable when found in a ruler
of the earth. Behold the catastrophe that befell the king
Pandui the king of the Nishadhas and the descendants of
Vrisbni, through indulgence in each of these respectively ."^

55. Lust, anger, avarice, fiendish delight in doing injury,
morbid desire for honor, and arrogance^ these six passions
should be victimized.

56— *57. Subjecting themselves to these six inimical pas-
sions, the following kings were ruined, namely, king Dandaka

* Pandu.—To the readers of the Mahdbharata the allusion
contained in this line is evident. Once during a hunting excursion king
Pandu was very much disappointed for not having lighted on any game
for a long time. At last to his great joy he found within an arrow-shot
a pair of consorting deer and he instantly pierced them with his shaft.
To his horror he found that it was a Riski who had been copulating
with his spouse in the form of a deer. Provoked by the king's untimely
interruption, the Risht cursed the monarch saying that he should
never more know sexual pleasure on pain of death. After a period the
king died for having passionately embraced his junior wife, in accordance
with the curse of the Rishi.

NaUhadhc-^The history of Nala is too well-known. He was poss-
essed by Kali who induced him to play at dice with his brother Puskara.
In the game Nala lost all he had, his kingdom and wealth. He was then
driven to forest with his wife, where he forsook her* After a prolonged
separation, during which each of them had to undergo various troubles
and calamities, they were re-united and Nala was set free from the evil
influence of Kalu He regained his kingdom and ruled for a long time.

Vrishnis, — The descendants of Vrishni indulging over-much in
intoxicating drink lost all their senses, and for a trifle quarreling with
each other fell to slaying each other and thus ruined their own line of
kings. This history is also related in the latter part of the Mahabharata.

KAMANDAKIYA NITISARA. I3

met widi destruction through lust, Janamejaya through
anger, the royal sage Aila through avarice, the Asura V^tipi
through fiendish delight in doing injuryi the R&kshasa Poulasta
through desire for honor^ and king Dambhodbhava through
arrogance.*

58. Renouncing these six inimical passions, Jimadagnyat
became the master of his senses, and Amvarisat of eminent
parts enjoyed the sovereignty of the world for a long period.§

* Dandaka.-'-One day when out hunting, this king afifected with lust
lorcibly ravished the daughter of the sage Vrigu, through whose anger
he was killed with his friends by a shower of dust.

yanamejaya.—'When engaged in the celebration of the Horse-sacri-
fice, he found marks of recent copulation on his wife ; this exasperated
him, and thinking that the sacrificial priests, had committed adultery
with her, he assaulted them. He met his death through the iniprecation
oi these latter.

Aila. — ^This monarch used to persecute and oppress his subjects for
money, who unable to brook his tyranny at last pelted him to death.

Vdtdpu — ^This demon together with another named Ilvala used to
invite innocent sages to dine with them. One of them would then
assume th^ form of an animal and would be sacrificed by the other ; his
meat would then be eaten by the sages. When inside the stomach, the
eaten up demon would be revived by the Sanjivani Mantra and would
kill the sages by tearing open their abdomen. They thus delighted in
killing innocent people. At last the great sage Agasthya ate this Vdtapi
up and digested him.

/VK/of^a.— Ravana the ten-headed demon of the Ramayana whose
history we need not recount here.

Dambhodbhava — ^This great demon who defeated many of the celestials
in battle was very much puffed up with arrogance. Fmding none equal
to him in single combat, he one day challenged the sage Nara to show
him a combatant that would be a match for him ; the sage then himself i
killed him with a blade of grass.

t A son of Jamadagni a pious sage deeply engaged in study and
said to have obtained entire possession of the Vedas. His mother was
JRenukd,

X A king of the solar race celebrated as a worshipper of Vishnu.

§ There is a supplement to this Sloka ; it is this : — ' In order to in-
crease his religious merit and worldly prosperity— which are eagerly

14 KAMANDAKIYA NlTlSARA.

59. Association with a preceptor bestows knowledge of
the Sh&stras ; the knowledge of the Shdstras increases humi-
lity. A king, modest through the effects of culture, never
sinks under troubles.

60. A king, serving the elderly people, is held in high
respect by the pious ; though induced by persons of evil
character, he does not commit vile deeds.

61. A king, everyday receiving lessons in the different
arts from his preceptor, increjises in prosperity, like the moon
increasing in. her digits during the light half of every month.

62. The prosperity of a monarch, who keeps his passions
tinder his thorough control and who follows the path chalked
out in the science of Polity, blazes forth every day ; his
fame also reaches the heavens.

63. Thus a monarch, well-versed in Polity, practising
self-controlj very soon attains to that shining pitch of pros-
perity which had been attained by other divine monarchs and
wfiich is as high as the highest peak of Mahdratnagirt*

64. Naturally the ways of exalted sovereignty are differ-
ent from those of the world. Therefore through sheer force,
a preceptor should coach it in self-control. And self-con-
trol goes before the successful observance of the maxims of
Polity,

65. A self-controlled king receives the highest of
homages. Self-control is the ornament of kings. A self?-
controlled king appears as beautiful as a gentle elephant
shedding ichor and moving its trunk slowly.

.66, A preceptor is worshipped for the acquisition of
learning. Learning, which has been mastered, becomes ins-
trumental in enhancing the prudence of the illustrious. The

* _^ ■ . . _ ■ . . _

sought after by the pious — a person controlling his senses should devote
himself to the services of his preceptor.*

* Siimeru or a fabulous mountain round which all the planets are
said to revolve j it is also said to consist of gems and gold. Hence its
present epithet. Mahdn great, Rafnd gem, and Girt mountain.

kAMANDAKlYA NItlSARA. 15

habit of doing acts according to the dictates of prudence is
sure to lead to prosperity.

67. A pure-souled person, ever ready to serve others,
attains to prosperity by serving his learned and skilful
preceptor. Practising self-control, he becomes worthy of the
royal throne and capable of securing peace.

68. A powerful monarch, without practising self-control,
is subjugated by his enemies without the least difficulty ;
while a weak monarchj practising self-control and observing
the injunctions of the ShdstraSy never meets with defeat.

Thus ends the first section , the means of self-control and
association with the old, in the Nitisdra of Kdmandaka.

•:0i'

SECTION II.

I«Ih

..A

King, after having controlled his senses, should
direct his attention to (the cultivation of) the following four
branches of learning, namely Anvikshikee, Trayee, VdrtidinA
DaHdanitiy in co-operation with men versed in them and
acting according to their precepts.^

^. Ani)ikshikee, Trayee^ Vdr'td and Dandaniti, — these
<lnd these only are the four eternal divisions of know*-
ledge, that pave the Way of Corporeal beings to happiness.

3. The descendants of Manuf (men) hold that there are

* As the italicised words have been explained by the author himself
in the nth, I2th, I3th^ 14th and 15th Sloka of this section^ we need n^
anticipate him.

t Manu.—Tht name of a celebrated personage regarded as the

representative nian and the father of the human race, and classed with

olivine be ings. The Avord is particularly applied to the fourteen successive

l6 KAMANDAKlVA NITISARA^

only three divisions of learning (namely), Trayee, Vartd, andf
Dandaniti ; in their opinion, what is known as Anvikshikee^
is to be regarded as a mere su b-division of Trayee*

4. The disciples of the celestial priest {Vrihaspatt)^
postulate the existence of two divisions only, namely, Vdrtd/
and Dandaniti^ as these only can help people in the acqui-
sition of Artha.^

5. According to the school of UsanasX there is only
one division of learning, namely, Dandaniti \ and it has been
said, that the origin of all other kinds of learning lies in this
one.

6. But the theory of oor own preceptor is, that there are
four kinds of learning, on which this world is settled*, for
the realisation of different object8.§

7. Anvikshikee deals with the knowledge of the self,
Trayee with piety and impiety, Vdrti with gain and loss*
of wealth, and Dandaniti with justice and injustice.

prc^enitors or sovereigns of the earth itientioned in Manusmritu I. 6^^
The first of these known as Svdyambhuvamanu is supposed ta be a sort
of secondary creator who produced the ten Prajdpatts (vide note to
Sloka 11 th, Sec. I.) and to whom the code of laws calied Manusmriti 'as
ascribed. The seventh if anu called Vaivasvata being supposed to be
born from the sun (Vivasvan) is regarded as the progenitor of the
present race of human beings ; he is also ' regarded as the founder of
the solar dynasty of kings who ruled at Ayodhyd (mocfern OUdh). The
names of the fourteen Manus axe (ly Svdyambkuva (2) Stfarochis (3)
Auttami (4) Tdmasa (5) Raivata (6) Chdkshusa (7) VaiDasifata (^
Sdvami (9) Dakshsdvami (10) Brahmasdvarni (il> Dharmasdvarni (12)
Rudrasdvarni (13) RouchyO'deva'Sdvarni (14) Indrasdvami,

* Vide note to Sloka 8th Sec. L

f One of the three objects of existence {Trivarga) meaning, wealth
or property. Vide note to Sloka 13th- Sec^ I.

{ The preceptor of the Asuras or demons. Vide note to Sloka 8th
•bee. I.

J That is, these kinds of knowledge supply us with the means for
realising the different objectst

kAMANOAKIYA NITISARA. if

8. Anvikshikee, Trayee and V&rta are considered to be
the most excellent^ of all knowledge. But their presence
is of no avail where Dandahtti \s neglected.f

9. When a great leader of men attains proficiency in
Danddniti, he becomes th6 master of th6 other remaining
branches of knowledge.

10. The VarnasX and the Asramas^^ fitld their primary
support in these kinds of knowledge. For this reason, a king,
superintending and securing the means for the cultivation
of these kinds of knowledge^ becomes a sharer|| in the reli-
gious merit earned by the different castes in their different
modes of existence.

11. Anvzkshiiee^ is the science of spiritual knowledge, for

'

* For, says the commentator, they serve as means fdr the acquire-
ment* of wealth and religious merit.

t The text lit : translated would be ' where a mistake is committed
with regard to Dandaniti,* What the author nieans, seems to be this :— *
' The transgression of the rules of Political science by a king is so dis-
astrous that it cannot be remedied even by all his learning and
ingenuity.*

I Varna — means a tribe or a caste, specially applied to the four castes^
namely i-^Brdhmana {the spiritual class), Kshairiya (governing class),
Vaisya^ (trading and cultivating class), and Stidra (serving class). These
classes are said to have been born respectively from the niouth (signifying
intelligence), the arms (signifying strength), the kbdomen (signifying hun^
ger), and the legs (signifying servitude) 6i the Purusha or Su{ireme Spirit.

§ Asrama^'^t the niode of living in different periods of exist-
ence of these castes or classes; these are foUr, naniely:— (i)j^fa^ma-
ckaryya, Or religious studentship, the life of Celibacy passed by a
Brdhmana boy in studying the Vedas. Thid is the first stage of life.
(2) Gdrhasthya or thd order of life of a Grihasthya or house-holder.
This is the second stag^. (3) Vdnaprastha or th^ religious life of
an anchorite. This is the third stage. (4) Sdntiydsa or the complete
renunciation of the world aiid its (possessions and attachments. The
first three classes can enter upon these four stages ; but the Sudras ara
disallowed to do so.

II His share has been specified to be oiie-sixth onIy«
H Modern Metaphysics^

3

iS KAMANDAKIYA NITISARA.

it investigates the nature of weal and woe of mankind i
through its assistance the real nature of things being seen
persons renounce both joy and grief.*

12. The three Vedasrf called Rik, Yajus and S&ma are
meant by Trayee. A person, living in perfect obedience to
the injunctions and interdictions of Trayee^ prospers in this
as well as in the next world.

13. Sometimes, the Angas,t the four Vedas^ the
MtntdnsdSi^ the diverse sections of Nydya^^^ the

* Joy for their gain and grief for their loss.

f Vedas — the scriptures of the Hindus ; originally there were only
three Vedas, the Rtk, the Vajus and the Santa, which are collectively
called Trayee or the sacred triad. To these three the Artharvat^ was
subsequently added. The orthodox Hindu theory, regarding the compo-
sition of the Vedas, is that they are * not human compositions.'j ^They
are supposed to have been directly revealed by the Supreme Being,

X These are certain classes of works regarded as auxiliary to the
Vedas, designed to aid in their correct pronunciation and interpretation
and the right employment of the Mantras in ceremonials. These are six
in number (a) Siksha or the Science of proper articulation and pronun-
ciation, (b) Chandas or the Science of Prosody, (c) Vydkarana or
Grammar, (d) Nirukta, or Etymological explanation of difikult words
occurring in the Vedas, (e) fyotis or Astronomy and (f) Kalpa^ or
ritual.

§ Mimdnsa — is the name of one of the six chief systems of Indian

philosophy. It was originally divided into two systems, the Purva^

Mimdnsd founded by Jaimini and the Uttara-Mimdnsd founded by

Vddardyana. The two systems have very little in common between

them ; the first concerning itself chiefly with the correct interpretation

of the rituals of the Vedas and the settlement of dubious points in regard to

Vedic texts ; the latter chiefly dealing with the nature of the Supreme Entity.

The Purva'Mimdnsd is therefore rightly styled Mimdnsd 6r 'investigation

and settlement.' Another name for the Uttara-Mimdnsd is Veddnta, which

being hardly a sequel to Jaimini's compilation is now ranked separately.

II Nydya. — A system of Hindu philosophy founded by Goutama.

It is sometimes synonymous with logical philosophy. The several maxims

of the Nydya philosophy are referred to here.

KAMANDAKIYA NITISARA. I9

Dharmashdstras* and the Purdnas-f are all included under
Trayee.

14. The occupation of those who live by rearing cattle,
and by cultivation and trade is called Vdrtd, Well-up in
Vdrtd a man has nothing to be afraid of in a revolution.]:

15. Danda is known to signify subjection. A king is
also figuratively called Danda, for from him all punishments
proceed; the system, that deals with the just infliction of
punisliments, is called Dandaniti. It is called a Niti as it
guides kings in the right administration of justice.§

16. By the right administration of justice, a king should
protect himselfi and encourage the (cultivation of the) other
branches of knowledge. This branch of knowledge [Danda-
nitt) directly benefits mankind, and the king is its preserver.

17. When a dever and generous-minded monarch realises
Chaturvarga^ by means of these branches of learning,
then only is his proficiencyi in these to be recognised ; the
root vid is said to mean ' to know.'

18. IfThe celebration of sacrifices, the study of the
Vedas*^ and the act of giving wealth to others according
to the rules of the iJA^j/r^j—— these are considered to be

* Dharmashdstras, — ^The codes of morals and laws compiled by
Manu (vide Supra note to Sloka 3rd), and Jdjnavalkya and other Rishi%
of yore.

t Purdnas — these are supposed to have been composed by Vydsa,
and contain the whole body of Hindu mythology. They are eighteen in
number.

{ The reading in the text is vicious ; so the commentary supplies
AvriitS for VrittS.

§ Nitp^irom Nt to guide or direct and kti suffix.

II Ckaturvatga — Is Trivarga plus Moksha or salvation ; for Trtvargd
vide note to Sloka 13th Sec. I.

% Having finished his dissertation' on the divisions of learning, the
author now proceeds to determine the duties of the various sects in the
different stages of their life.

** Vide Supra note to Sloka 12th.

2o' KAMANDAKIYA NITISARA.

the common customary observances of the three sects, the
Brdhmanasy the Kshatriyas and the Vaisyas.*

19. The holy acts of teaching, of conducting sacrifices
on others' behalf, and of accepting alms from the pious, these
have been enumerated by the sages to be tTie means of liveli-
hood for those belonging to the superior sect (Brdhmana).

20. A kingt should live by his weapons and by pro-
tecting his subjects4 The means of subsistence of a
Vaisya are cattle-rearing, cultivation and trade.

21. The duty of a Sudra is to serve the twice-born sects§t
one after the other; his unblamable means of living
are the fine arts and the occupation of a ministrel.

22—23, The duties of a Brahmach&rin\ are to live in the
family of his preceptor, to worship the sacred fires,^ to study
the Vedas and their auxiliaries,** to observe vows, to per-
form ablutions during the three periods of the day (in the morn-
ing, at noon, and in the evening),tt to beg and to live for life
with his spiritual guide. In the absence of a preceptor, he
should live with his (preceptor's) son or with one of his

I -■ -- ■--,,-■ . ■ iiia n ■■■■ ■■■ ■ II III ■ ■

* VJde Supra note to Sloka i6th.

f Is here represenUtive of the whole 'ruling class' or Kshatriyas.
X The subjects living under the fostering care of a protecting
sovereign increase in prosperity and they willingly pay taxes by
which the latter maintains himself.

§ The Brdhmanast the Kshatriyas and the Vaisyas are so called
because they are supposed to be born anew at the time of their investiture
with the sacred thread.

II One living in the Brahmacharyya Asrama ((or which vide Supra
note to Sloka loth.

^ These fires are three in number namely :— (i) Gdrhapafya or do-
mestic fire. (2) Ahavaniya or sacrificial fire, derived from the domes-
tic fire; it is sometimes called the Eastern fire. (3) Dakshina or the
Southern fire so called because it is placed southwards.

**The Apgas are referred to, for which vide Supra note to Sloka 13th.
f\ Technically called Sandhyd. These are the three essential and
daily ceremonies performed by the Brahmanas, at what are known a^
^he Sandhis or joinings of the day.

KAMANDAKIYA NITISARA. 21

fellow Brahmachdrin ; or he may, if he likes, adopt another
mode of existence.

24. During the whole period of hb pupilage, he should
wear a Mekhalct^ along with his sacred thread, bear matted
hair or a shaved-head, carry a Danda\ and live with his
preceptor. Afterwards, at his own will, he may choose any
other mode of life.

25. The duties of a house-holder are to celebrate the
AgnihoiraX sacrifice, to live by the profession prescribed
(for bis sect) and to avoid sexual intercourse during the
Parvus A

26. The duties, of those who have married and settled
down, are to worship the gods, the ancestral manes and the
guests, to show mercy to the poor and the wretched, and to
live according to the precepts of the Srutis\\ and the SmrMs.^

2^ — ^28. The duties of those who have resorted to the
forest? are, to keep matted hair,** to perform Agnihotra\\

* The triple girdle worn by the first three classes ; the girdle of the

Brahmana should be of the fibres of Manju or of Kufa grass, that of

the Kshatriya of a Murva or bow-string, and of the Vaisya of a thread of
the Sana,

t The staff given to a twice-born one at the time of the investiture
with the sacred thread. It is made ordinarily Of the bran6hes of thq
Viha tree (^gle mermelos) and a species of bamboo.

j; It is the sacrifice, the principle rite of which is the consecration and
maintenance of the Sacred fires by the offering of oblations.

§ Pfl^ra.— The days of the four changes of the moon i,e. the eighth
and fourteenth day of each month, and the days of the full-moon and the
new moon.

II Are the same as Vedas, From sru to hear and kii, i.e. which are
revealed (vide Supra note to Sloka I2th).

^ Smriii. — From smri toVemember and ktit ue, which are remember-
ed. Vide Supra note to Sloka 3rd.

( Technically, who have entered upon the Vdna0astha Asranta
(vide Supra note to Sloka 13th).

** The text reads Jadatvam for which the commentary supplier
Jaiitvam. What can the former mean ?

tt Vide Supra note to Sloka 2Sth,

22 KAMANDAKIYA NITISARA.

sacrifices^ to sleep on the bare ejarth, to wear black deer skin,
to live in solitary places, to sustain themselves on water^ escu-
lent roots, Nivdra* crop, and fruits, to refuse to accept alms,
to bathe; thrice in the day,t to observe vows, and to adore
the gods and the guests.

29—31. The duties of the wandering mendicants^ are, to
renounce all actions, to live upon what is obtained by beg-
ging, to dwell under the shelter of a tree, to refuse smallest
gifts,§ to do no harm to other created beings and to maintain
an equality of attitude towards them, to be indifferent|| alike
to friends and enemies, to be unmoved by joy or grief, to be
purified in mind and in body,1[ to curb the speech,$ to
observe vowsi to retract the senses from their objects, to keep
the mind always collected, to be absorbed in contemplation
and to purify their intentions. '

32. Harmlessness, the speaking of sweet and salutary
words, truthfulness, purification of the mind and the body,
and mercy and forbearance, these are said to be the common
duties of all the sects in all their different modes of life.

33. These are the duties of all the sects in all their
modes of existence, (the observance of) which can secure
paradise and salvation for them. The neglect of these

f NivHra is rice growing wiM or without cultivation.

f Supply 'after which they should perform their Sandhyds, or
morning, noon and evening prayers. Vide Supra note to Sloka 22nd.

X Or who have entered upon the Satmydsa Asrama (vide Supra note
to Sloka loth).

§ 'Even,' goes on the commentator, 'pieces of rags for binding their
religious Manuscripts (Punthi)*

II The word in the text gives no signification ; and so the commentary
reads *priydpriydparisanga* in its place.

% 'The body' says the commentator, 'is purified by rubbing and
washing with earth and water, and the mind by cherishing kindness for
all creatures.'

$ For Vakmano'brahmachdritd of the text the commentary reads
Vdgyamo Vratachdrifd, The latter reading surely yields a better meaning.

KAMANDAKIYA NITISARA. 23

d\!ties results in the spread of mixed castes and thus brings
about the ruin of this world.

34. The king is the lawful promoter of all these right-
eous practices ;* therefore in the absence of a king all right-
eousness is lost and at the loss of righteousness, this world
also meets with destruction.

35. A king, protecting the vsLtiousVarnas and Asramas,f
and living according to their usages and knowing the duties
prescribed for each of them, becomes worthy of a place in
the regions of Sakra4

36. §As a self-controlled|| king holds the key to the
worldly as well as spiritual advancement of his own self as
also of his subjects^ therefore he should deal out punishments
as impartially as does Dandi^ himself.

37. Inflicting extraordinarily heavy punishments a king
frightens his subjects, and inflicting extraordinarily light ones
he is not feared by them. Therefore that king is praise-worthy
who deals out punishments proportionate to the offences.

38. Punishments, dealt out proportionately to the offen-
ces, speedily increase the Trivarga of a king, ^hile dispro-

- in I I 1- I 1 I I ■ I 1 1 1 * *.. II II I ■■

* Another interpretation is possible, namely, 'A king is to encourage
these righteous practices, not transgfressing the limits of law.'

t Vide Supra note to Sloka loth.

% Safvatokavag should be read as Sakralokavact which is the reading
given in the commentary. Sakra or Indra is the Jupiter Pluvius of the
Indian Aryans. Of all the paradises, his paradise is the most magnifi-
cent and is fraught with all sorts of pleasures, he being notorious for
I his incontinence and lasciviency.

{ The author now proceeds to impress upon the minds of monarchs,
the necessity of the right administration of justice.

II For Atmata of the text read Atmavdn which gives a good sense.
Here also we follow the commentary,
j f Z)an<^t— another appellation for the god of death, who is so called

\ for his holding the sceptre of sway (Danda), One of the duties of his
office is to deal out rewards and punishments to the souls of the depart-
ed according to their merits and de-merits accruing from worldly acts.

i

■

I
\

24 KAMA^iDAKIYA NITISARA.

portionately inflictedi they excite anger even in those who
hav^ retired to the forests

39. Punishments countenanced by society and the
Shdstras ought only to be inflicted on the offender. Perse-
cution can never bring about prosperity! as it breeds sin
through which a monarch meets with his falL

40. In this world^ where beings are related to one an-
other as food and consumer^ when proper chastisements
are withheld^ the exertionsi of a king to keep his subjects
under controli become as futile as those of an angler trying
to catch fish without the help of a rod.^

41. A king, by the right infliction of punishments, upholds
this stayless worlds that is being forcibly drowned into the
lake of sin by lust and cupidity and other such passions.

42. This world is by nature enslaved to the pleasures
of the senses and is ardently longing to enjoy wealth and
women. Agitated by the fear of punishments, it only keeps
to the eternal ways of rectitude followed by the pious.

43. Upright conduct is scarce in this slavish world of
ours ; but as it is, men only attend to their prescribed duties
through fear of punishments ; even as a respectable woman
serves her lean or poor or deformed or diseased husband
through fear of the sanctions specified in the codes of mora-
lity.

44. Thas, like river^y that flow through right courses,
falling into the sea, all prosperity devolves— and never dwin^-
dles away—upon a king who knowing the good ami evil of

* Another interpretation is possible^ the gist of which is as follows :-«
'In this world where beings stand in the relation of food and consumer,
when just chastisements are withheld>' the destructive Matsya is seen
to hold good. The difficulty in annotating the sloka lies in the phrase
Mdisya Nydya^ the exact signification of which no lexicographer has
vouchsafed ; no doubt it is a maxim of the Nydya philosophy. The refer-'
ence perhaps is to the fact of fishes devouring one another.

KAMANDAKIYA NlTISARAi ^3

Hie infliction of punishments and following the path chalked
out in the Vedas?" frames rules of conduct for his subectg.

Thus ends the second Section, the division of learning, the
duties of the Varnas and Asramas, and the necessity of
punishments^ in the Nitisdra of Kamandaka,

*:o:-

SECTION II!*

1. XTL Ruler of earth, impartially inflictins: purlisfi-
iiients on his subjects like Dandi\ himself, should treat them
iilercifully. even as PrajapatiX does.

2. Sweet and truthful speech, kindness, charity, protec-
tion of the oppressed seeking refuge, and association with
the virtuous, — these are the praiseworthy practices of a pious
person.

3. A irian should extricate a distressed person out of his
difficulties, being actuated by tenderest compassion and
moved by the heavy weight of the latter's grief that had
touched his hearts

4. There is no one more pious, in respect to the perfor-
mance of meritorious acts, than those who save the distressed
sunk in the mire of grief.

5. Nursing tenderest dompassion in his heart, and with-
out deviating from the path of duty, a king should wipe away
the tears of the oppressed and the helpless.

* For Prdptamdrga of . the text, the commentary gives Shdstra*
fudrga^ which latter we have adopted^

t Vide note to Sloka 36th Sec. II.

X Prajdpati, — Another name of Brahmd the creator, who naturally is
Very kind to beings of his creation^

4

26 KAMANDAKIYA NITISARA.

6. That kindness (harmlessness) is th^ highest of alf
virtues, is the unanimous opinion''^ of alt animate beings.
Therefore with feelings of kindness, a king should protect,
his poor subjects.

7. In order to secure his own happiness, a king should
not persecute a poor and helpless person ; a poor man, perse-'
cuted by the king, kills the latter by means of his grief.f

8. Born of a high family, what man tempted by an iota
of happiness, ever oppresses beings of puny might without
even judging what their faults are?

g. What prudent person ever perpetrates unrighteous
deeds for the benefit of his body that is liable to suffer from
mental and physical ills and that is sure to be destroyed this
day or to-morrow ?

10. This clayey tenement that is rendered agreeable
with difficulty through artificial means,t is evanescent like a
shadow and vanishes§ even as a bubble of water. {|

11. Are ever high-souled persons enslaved by the

* For Yata in the text, the commentary suggests Mat a which we
accept.

f What th« writer means is this : — 'When persecuted by a powerful
king, a poor man, finding all earthly assistance unavailing, daily sendi^
up fervent prayers to the Almighty, invoking His curse on the head of the
oppressor. Heaven responds to his prayers and the king duly meets his
end.'

t Such as, perfumes, unguents, garments, ornaments, &c*
§ For Pasyait read Nasyatt,. which would give a good signification.r
II The homily of the author on the shortness of life reminds us of
a passage in Adam's * Secret of Success' which we can not withstand
the temptation of quoting here.

* Of alf the trite themes touched by moralists and poets, the tritest is
the shortness of life. Life, we are told, is a biibbie, a shifting dream a
thing of nought, evanescent as a morning mist, uncertain as a young
maid's promise, brittle as a reed ; and yet mien proceed to deal with it, as
if it were as ioexhaustible as the widow's curse of oi4, as if it were as
»ure and stable as the foundations of the everlasting bills/

KAMANDAKtYA NITISARA. 2y

pleasures of the senses, which are as shifting as patclies of
clouds rolled to and fro by a vioient storm ?

12. The life of corporeal creatures is as unsteady as the
reflection of the moon in water ;^ knowing it to be so, a man
should always do what is good and just.

13. Looking upon diis world as a mirage and knowing it
to be very transient, a person should act, in co-operation with
the pious,t to secure happiness and religious merit.

14. A noble person attended upon by the virtuous is a
charming sight like a magnificient and recently white-washed
mansion flooded by the silvery beams of the moon.

15. Neither the moon of cooling beams, nor the full-
blown lotus, can so gladden our hearth as do the deeds of the
virtuous.

16. The company of the wicked should be shunned like
a dreary, naked, and aria desert, burning with the scorching
rays of the summer sun.J

17. A wicked man, having secured the confidence of the
pious and the good-natured, ruins them without any reason
whatever, like fire burning down a withered tree.

18. Rather live with serpents having mouths ashy with the
fume of the fire-like venom emitted with every breath, than
associate with the wicked.

19. The wicked, like the cat, cut off the very hand with
which unsuspecting and guileless persons offer palatable food
to them.

20. A wicked person is like a serpent ; and like it he
bears two tongues in his head, with which he pours out the

I * Supply *which is disturbed by the slightest movement of the

; water.'

' + For Sv>ajana read Sujana and for sangata read sangatam. This

j latter change of reading also changes the meaning, which in this case

[ win be, * associate with the pious. '

j X The author now proceeds to caution kings against keeping com-

I pany with the wicked.

2i KAMANDAKIYA NITISARA.

virulent poison of his speech, the baneful eflfects of whkrfi
cannot be counteracted by the best remedial measures.

21. A person, seeking his own good, should fold his palms
to the wicked, with humility even greater than that with which
he does so before his worshipful kinsmen.

22. With a view to completely steal the hearts of men,
a wicked person, simulating friendship for every one, speaks
charming words agreeable to men and manners.*

2J. A man should always please the world with respect-
ful words ; for, a man, speaking cruel words, hurts people's
feelings, even though he may give them money.

24. Even though he might be sorely oppressed, yet an
intelligent person should never utter such words which would
afflict men piercing them to their hearts.

25. Like siiarp weapons, stinging and torturing lan-
guage, uttered by ill-mannered persons, cuts people to the
very quick.

26. Sweet words should always be spoken equally to
friends and foes ; for, by whom is not a sweet -spoken man
loved like the peacock uttering the sweet kekd t?

27. Peacocks are ornamented by their sweet and charm*
ing kekd] men of culture are ornamented by their melli-
fluous speech.

28. The utterances of intoxicated swans and cuckoos and
peacocks are not so charming as are those of a man of culture.

* In rendering this Sloka we have followed the commentary.
But this meaning does not suit the text, whereas the subjoined translation
will be appropriate. * With a view to soften the heart of the wicked a
person should show the greatest friendship for them and speak to them
words that impart delight to all.'

•j- U is the cry of the peacock which to the Sanskrit Poets was very
musical. It is said to resemble the Sadja or the fourth (according to
some authorities the first) of the seven primary notes of the Hindu gamut.
It is also curious to note, that the 'tuneful cry' the 'animated hail' of the
peacock which is so much appreciated in India, is said to be the voice of
thf Demon in Italy,

KAMANDAKIYA NITISARA. 29

29, A person strictly redeeming all Iiis promises and
appreciating the good qualities* of others and cherishing
respect and kindly feelingsf (or them, should spend his wealth
in the performance of pious deeds ; and he should always
speak sweet and pleasing words.

30. Those, who speak sweet words and offer hospitality
to all, are surely gods under human form, ever prosperous
and stainless in character.

31. Unsullied in mind and in body and with a soul puri-
fied by a belief in the contents of the ShdstraSy a person
should always worship the gods and should regard his elders
as gods, and his relatives as his own self.

32. For his own welfare, a man should please his vene»
rable elders by bowing down unto them ; and he should please
the virtuous by his /^nodest behaviour; and he should propitiate
the deities by acts olE piety.

33. A person shouid please his friends by his (affable)
manners, his kinsmen by his friendliness, and his wife and
servants by his love and liberality respectively ; and he should
please persons other than these by his kind treatment to them.

34 36. To find no fault with the actions of others, to

observe their own duties, to show compassion for the distresB-
ed, to address sweet words to all, to serve faiihful friends at
the cost of their own lives, to welcome their enemies coming
to their house, to practise charities proportionate to their
resources, to bear up against all sufferings, to reconciliate
estranged friends, to offer good treatment to their kinsmen
and to comply with their requests — these are the characteris-
tic features of the high-minded.

37. This is the path of life prescribed for the house-
holders that undeviatingly follow the eternal ways of the

* The commentator adds 'of those worthy of receiving gifts.'
f The commentator explains 'believing that charity is the best of
all religious performances.*

30 KAMANDAKIYA NlTlSARA.

illustrious. Treading this path, they attain prosperity in
this and in the next world.

38. Even the foes of a king become his friends, if he
strictly observes the above mode of life. That king can
subjugate the world by his modest qualiiies, who is free from
all feelings of animosity.

39. How vast is the difference between the kings ar>d
their myriad subjects*. How rare is a king who condescends
to please his subjects with sweet words. The subjects of the
king who captivates them at first with strings of sweet words,
and then cherishes them, never deviate one step from the
course of rectitude.

Thus ends the third Section^ the determination of dutiesy,
in the Nitisara of Kortnandaka.

•;o;-

SECTION IV.

K

l-j? XVING, minister, kingdom, castle, treasury, army
and allies are known to form the seven constituents of a
government. They contribute to one another's weal, and the
loss of even a single one of them renders the whole imperfect ;
he who wishes to keep a government perfect should study
wellf their nature.

3. The first desideratum for a king is to attain royal
qualities, and having attained them, he should look for them
in others.

4. A flourishing sovereignty cannot well be obtained by
the wcr hless ; he only, who has qualified himself, is fit to
wield the sceptre.

— ■ ■■■■■ ^ ■,■■■ I. ■— ^ - ^^m ■ ■ . ■ I ■ I ■>. ^. ■ ^ ■■ ■ ■■■■■ I- ■ *■■ ■ ■ ■ ■■^N.A.i ■■ ■ ^ — ■■■^^■■■>. « ■ ■ ■ ■■ M«. ^

* Samgraha may also mean * welfare,* ' advancement.'

f For Shuparikshanam the commentary gives Asuparikshanant.

KAMANDAKIYA NITISARA. 3X

5. Royal prosperity so difficult to attain and more so to
retain, and which entirely depends on the good will of the
multitude, rests steadily only on moral purity like water in a

(^xed) vessel.

6 — 8. Nobility^of birth, equanimity, youthfulness,* good
character, benftvx)lence, activity, consistency,t veracity, res-
pectful behaviour towards those oldec.in age and in knowledge,
gratefulness, good-fatedness,t keen reasoning power, rela-
tionship with the great,§ ability to conquer his enemies, un-
shaken reverence, far-sightedness, energy, purity, ambitious
aims, modesty and piety— these are the qualities, the presence
of which in a king renders him acceptable as a refuge to the
people.

g. A king, possessed of these qualities, is always resortecf
toby his subjects seeking protection* He should act in such
a way as to secure the esteem of his people.

10. A ruler of earth, desiring his own welfare,sifaould keep
a retinue consisting of descendants from illustrious families,
pure, upright, and obliging in character.

11. People seek protection even from a wicked king if
his counselors be good. A king with a wicked counsel is
seldooi approached (for protection) like a sandal tree begirt
with snakes.

12. Prohibiting the access of the good to the king, bis
wicked counselors exhaust his treasury. [| It is for this

* The word in the text is Vayas, which the commentator explains a^
'youthfulness ;' but we think it to mean *old age' which will be moie
suited to the text. A youthful king is scarce! v resorted to as a refuv-e.

t The commentary reads Avisantvdditd for Asamvivdditu and
explains the former as ' absence of contradiction in speech.'

X Or ' on whom fortune ever smiles.'

§ For Akshudraparichdriia of the text the commentary reads
Akshudraparivdratd, which reading we accept.

II The word in the text .lit : translated will be ' eat up ;' but the
commentary very properly gives the meaning we have embodied.

32 tCAMANDAKlVA NtTlSARA.

reason (if not for any other), that a king should have piou^
and good counselors*

13. Having obtained a ilourishinor prosperity, a king
should dedicate* it to the enjoyment of the pious. For pros-
perity avails nothing, if it is not participated in by the pious.

14. The wealth and prosperity of the wicked are enjoyed
only by others of the same nature. Only crows and no other
birds taste the fruit of the Kimpdka tree.f

15— 'I9* Eloquence, self-confidence, % accuracy of
memory, stateliness of stature, superior might,§ self-control,
ingenuity for inventing various means and instruments of
torture, II perfection in all the arts, ability of easily reclaiming
men treading evil ways,^ the power of sustaining an assault
of the enemy, knowledge of all the remedies against danger,
promptness in detecting the weak points of an enemy, famili-
arity with the nature of war and peace,$ strict observance of
secrecy regarding all consultations and actions, proficiencyjn
turning into account the advantages of place and time, collec-
tion of money (from the people) and its proper expenditure,
a deep insight into the nature of the dependents, freedonri from
anger, covetousness, fear, malice, obstinacy and fickleness^
avoidance of tyranny, depravity, animosity, jealousy, and

* For Vrajet the commentary reads Nayait*

f iCinipdkd — A cucurbitaceous plant (Trichdsanthes palmata, also-
Cucumis colocyrtthus). In the following fiveSIokas, the author enumerates
the necessary quallBcations of a monarch.

X The commentator explains, 'audacity of refuting even the words of
god -I ike people.'

§ Like that of the hero Bhima of the Mahabharata.

II For Nipuna of the text the commentary gives NipuHam,

^ For Suvtgraha read Svavagraha ; this reading is also suggest^
ed by the commentator.

% By war and peace here, the author means all the six expedients
to be ttsed by a king in foreign politics. The expedients are {a) peace
or alliance, (b) war, (c) march or expedition, {d) halt, (^> seeking sheker,
and {/) duplicity.

KAMANDAKIYA NITISARA: 33

falsehood, compliance with the advices of those older in ajge
and in learning, energy, amiable appearance, appreciatioc of
worth in other people, and smiling words,— these are known
to be the indispensable qualifications for a soviereign.

20. Under a king unmoved by the passions and possess-
ed of all these qualifications and perfectly^ acquainted with
men and manners, the subjects live as happily as under the
roof of their own father; such a sovereign is worthy of the
name Parthiva.*

21. A kingdom increases in prosperity, having obtained
a MahendraA\k%^ king, who is well- adorned with these royal
qualities, and all whose acts are just and impartial.

22. Desire for inbibing knowledge,^ attentive audition of
the lessons taught, their assimilation, retention and the com-
prehension of their various meanings,§ the discussion of the
pros and cons of a question, || a close application to the study

♦ Lit. A ruler of earth. As we have written in the introduction, the
author is indebted to the Rajdharmdnusasana Parva of the Mahdbhdra"
ta for his treatise ; there occur many Slokas in the latter work which
may aptly be cited as parallels. For instance here we give the transla-
tion o( a Sloka from the Mahabharata: — "He is the best of kings in whose
dominions men live fearlessly like sons in the house of their sire/'

t Mahendra — or the great Indra is the Jupiter Pluvius of the Hindu
mythology. He is the god of the firmament, the regent of the atmos-
phere and of the east quarter, and his world is called Svarga^ In the
Veias^ he is placed in the first rank among the gods, but in later mytho-
logy, he falls in the second rank. He is inferior to the Trinity Brakmd
Vishnu and Mahesa, but he is the chief of all the other gods. He sends
the lightning, wields thunder-bolt and pours down rain.

X This thirst for knowledge the commentator ascribes to causes that
were existent in a previous birth.

§ The word in the text may have another meaning, viz., 'knowledge
of the diverse ways regarding the acquisition of wealth.'

II Uha — means conjecture as 'what can this be* &c. Apoha —
means rejection of doubtful propositions after full discussion. The two
taken together gives the meaning we have embodied in our rendering.

5

34 KAMANDAKIYA NITISARA.

of the real nature of things,*^ — these are the characteristic
features of the intellect.

23. SkilfulnesSj activity, living animosity for an enemy,
and bravery, these are the characteristic features of energy.
Well-^ccmplished in these attributes (of the intellect and
energy), a man deserves to assume the royal functions.

24. Benignity, truthfulness and valour, these are the. three
nobiestt of all royal qualities ; possessing these, a king easily
attains the rest.

25. The attendants}; of a monarch should be htgh-*born,
pure-natured, heroic, learned, loyal and experts in the prac-*
tical application of the science of Polity,

26. §All the actions and omisRions of a king should be
e3(amined by his loyal attendants, whose honesty has been
tested by the Upadhas^^ and who follow up their schemes
until they are successful,

27. Up.adha\ is so called because it brings people near
the king and can make them enter into his service. Upadhds.
are the means for testing honesty, and by these a king should
try his dependents. ^

28 — 3Q. A person, who has got good many friends ta
deter him from the paths of vice, who is not a foreigner by

^ ■■' I I ■ ■■■— ^—i ^1^— W— ■■■ ■■■■■■ — ■ ■! — ^1i— II ^ll»l«WIIM>l I M ill ■■■■ ■■■■■ ■■ ■■■ W MI.^^M ■■III ^,^,^— ^

♦ The comment«^tor suggests another meaning,, namely ^ 'yearning for
spiritual knowledge or l^nowledge of the Supreme Being.'

f 'For/ as the qomitientator explains < they are most efficacious as
means to an end.'

% The word in the tej^t is Sachiva^ which generally means a minister ;
but here the commentator takes it to mean, 'those who seek the same
interest with the kmg.'

§ Having enumerated the necessary qualifkations for a king, the
author how proceeds to describe the qualities of good attendants an^l
ministers.

II The Visarga after Upadhd in the text is a palpable mistake.

% The Upadhds have been explained as above by the author himself.
They are four in kind, being {a) the test of loyalty, (b) the test of dis-
interestedness, (r) the test of courage, and {d) the test of continence.

kAMA^JDAKIYA NITISARA. 3S

birth,* who possesses a noble lineage and character and gteat
physical strength^ who is eloquent arid audacious in speechf
and is far-sighted, j energetic arid ready-witted,Who is free from
obstinacy^ and fickleness 4nd h faithful to his friends, who
is painstaking ^nd pure and truthful, who is blessed with
eqanimity, cheerfulnessj patience, gravity and health, who is
a master of all the artd, and de^tterous and is prudent and
retentive, who is unswerving in his devotion and does not
revenge the wrongs dorte to him by his sovereign, — such a
person should be elected as a minister.

31. Accuracy of memory, exclusive devotiori to the ways
and means and the empire, grave consideration of the pros
and cons of a question, unerrincj judgment, finness, and
observance of secrecy regarding all counsels — these are knoiVii
to be the necessary qualifications of a minister.

32. II A person well- versed in Trayee and Dandaniti^
should be appointed as the royal priest. He should accom-

- ■ ■ ■ ^ - ■> ■ - .

* Literally translated, it would be, 'born in the self-same coUntfy
with his sovereign \* the author denounces the appointment of a foreigner
as a minister, on the ground that such a man can have no natural
sympathy for his master. In this way no good feeling will cement their
alliance. ,

f The commentator gives a different meanings namely, 'unrivalled.'

X Lit. translated it would be 'having eyes' ; but in Sanskrit literature
Shdstras are often identified with the eyes, for they help in clearing
many doubts and can enable men to divine what is in store for
thera. c,/,

*Aneka sarnsaya chchedi pai^okshdrthasya darsaniant
Sarvatya lochanatfi Shdsiram yasya ndstyaridha eb saJ

Hence the word in the text may mean 'learned in the Shdstras or
having tlie eye of knowledge.'

{ The word may have another signification, namely, ' rigidity of
manners.'

II The Author now goes on to describe the qualifications of the royal
priest and astrologer.

^ Criminal Jurispend nee or the Science of chastisements

36 KAMANDAKIYA NITISARA.

plish Sdntica, Poustica^ and other benedictory rites accord-'
ing to the ordinances of the Atharva Veda.

33. A person investigating the nature of the science
of Astrology and clever in putting questions to other^ and
proficient in the computation of hours and minutes,t should
be appointed as the king's astrologer.

34. An intelligent monarch should seek information
about the honesty of his dependents from men of their stamp
and position ; he should have their artistic acquirements exa-
mined by connoisseurs. :(

35. From their (deqendents') kinsmen^ he (the king)
should gather information regarding their natural tempara-
menty successful career, serviceability, and their skilfulness,
capacity for knowledge and power of assimilation.

36. He should assure himself of the measure of their
self-confidence and ingenuity : and he should also examine
their fluency and truthfulness by holding conversation with
them.

* Sdntica literally means, that which brings about Sdnti or peace ;
it is a special designation of the expiatory ceremonies or observances
calculated to remove or avert danger. Poustica literally means 'promot-
ing growth (poostt) ; hence it is a name for those rites that conduce to
the welfare of the kingdom.

f The word in the text is *horat* which may mean 'hours' as we!!
as 'zodiacal signs.' If we accept the latter signification, then the text
would mean 'proficient in interpreting zodiacal signs.' The use of this
word has given rise to a controversy regarding the antiquity of this work,
(Vide Introduction).

X The author in this and in the following four Slokas goes on to
enumerate the sources and measures, from and by which, a king should
gather information regarding his dependents and ministers. The syn-
tactical and grammatical structure of this and the one following Sloka is
hopelessly defective. The commentary, though needlessly elaborate at
other places, is discreetly silent here. So there is no chance of making
out what the exact meanings of the Slokas are ; what we embody in our
rendering is the product of conjecture and common sense.

KAMANDAKIYA NlTISARA. 37

37. He should mark if they possess energy, prowess,
endurance, memory, devotion, and steadiness.

38. By their behaviour, he should know their devotion,
faithful uess and purity of intention. He should enlighten
himself regarding their physical strength, their evenminded-
ness and their healthiness, from those who live with them.

39. He should directly* ascertain their tractability and
resoluteness and their power of keeping their enemies under
control and their meanness or gentility.

40. The presence,of secondary qualities beyond direct per-
ception, is inferred by their workings ; and the success of their
workings again is measuredf by the results they achieve.

41. A king inclined to evil deeds should be prevented
by his ministers ; he should regard their advice in the same
light as those of his spiritual guide.:^

42. The monarchy collapses with the collapse of the
king, while it revives with his revival, like the lotus reviving
at the rising of the sun.§

43. Thorefore ministers endued with genius, energy,
and equanimity, and devoted to the interests of their master,
should instil knowledge|| into him in a suitable manner.^f

* That is, ' not through secondary sources, but personally.'
t Fer Bibhdvayet the commentary gives Bibhdvyati,
X The text, if translated as it is, would be 'he should pay heed to their
words as well as to the words of his spiritual guides.' But there is another
reading and we accept that.

§ Sanskrit poetry abounds in instances in which the lotus is
regarded as the mistress of the Sun. This metaphor probably has its
origin in the fact that lotuses blossom forth at the early dawn. In this
natural phenomenon, the 'poet's eye in fine frenzy rolling' finds the
delight the sweet-heart feels at the advent of her lord that was away.

II We would rather prefer this to be substituted by ' should guide
iiim ' ; but the tent does not allow it ; and a tanslator is fast bound to
the oar.

^ That is, 'by reciting proverbs, apologues and moral tales,' these
h^g considered to be the easiest means of imparting knowledge.

38 kAMANDAKIYA NltlSAl^A.

44. Those ministers only are considered to be the true
friends and spiritual guides of a king, who deter him from go-
ing astray, disregarding repeated warnings not to do so.

45. Those who restrain a kiiig inclined to evil deeds,''^ are
to him his most worshipful preceptors and not mere friends.

46. Even persons well-grounded in knowledge are en-*
snared by the irristible attractions of the sensual enjoyments.
What wrongful act can not then a man, whose heart is en-*
slaved to the pleasures of the senses, commit ?

47. A king perpetrating transgressions is said to be
blind in spite of his eyes.f. His friends, assuming the
functions of physicians, cure him of his blindness by applying
the collyriumj of modesty.

48. When aking,blinded by passions, pride and arrogance,
falls into the snare set forth by his enemies, the exer-
tions of his ministers serve to extricate him, even as the
support of the hand aids a fallen man.

49. Like the Mdhutas^ of infuriated elephants, the
the ministers of a king are held to blame, when, intoxicated
with pride, he goes astray.

50. A kingdom flourishes through the fertility of its soil,
and the king prospers through the flourishing condition of
the kingdom. Therefore, for his own prosperity, a king
should try to make his territory as fertile as possible.

51 — 52. II A land adorned with crops, rich in mineS|

_^^^^.,^_ — _^_^_^„^^.,^^^^ — ,^^ , —

* The commentary paraphrases 'acts which are prohibited by the

ShdstrasJ

t 'For/ goes on the commentator, 'he can not perceive the sin of his

violations.'

{ Collyrium is described in the Hindu books of medicine to be a well-
tried remedy for all disorders of the eye.

§ The Mdhuta is the technical oriental name for the keepers of ele^
phants ; one of their duties is to guide them when the king rides on them.
Buffon in his 'Natural History,' calls these leaders of elephants Cornea^

II Having explained the necessary qalifcations for monarchs and
ministers, the author now proceeds to describe what kind of land is best

KAMANDAKIYA NITISARA* 39

minerals, and commodities for trade, conducive to the breed
of cattle, copiously watered, (thickly) inhabited by virtuous
people and pious sects, possessed of all the charms of nature^
abounding in woods swarming with elephants,^ having inland
and navigable communications^ and not depending upon
showers of rain for agricultural purposesf-^-such a land is
specially favourable to the welfare and prosperity of kings.

$3. A land, overspread with gravels and fragments of
stonesi and covered with forests and thorny brush-woods, and
molested by depridators, and arid and infested with beasts
of prey, such a land is not worthy of the name.

54—56. A country where living is cheap, the soil of
which is ferti]e§ and copiously irrigated^l which is situated
at the foot of a mountain,^ which contains a large number of

suited to the establishment of a kingdonii and what kind of kingdom
brings prosperity on the king.

* The necessity of such woods may at first seem incomprehensible ; but
it will be obvious when we say that the ancient Aryans, like the Greeks
of yore, utilized elephants in martial purposes ; and invariably these
monsters of the forest constituted a good portion of their army. They
were also used in pageants and royal processions.

t Adevamdtrikd.-^hit. translated would mean, ' not having the god
of rain or clouds as foster-mother ;' hence an Adevamdtrikd land is that
which does not entirely depend on rain-water, but has other sources of
water-supply, namely, iriigation and floods, for agricultural purposes..
Egypt and the countries, through which the Nile flows, can be cited as
examples. The opposite of Adevamdtrikd is Nadimdtrikd >.e., having a
river as foster-mother.

X The commentary here suggests another reading namely Sakkar^
Qsharapdshdnd (or covered over with gravels, saline soil, arid fragments
of stones), for which we see no occasion.

i Or, as the commentator remarks, * which possesses all the above-^
mentioned qualifications •'

II The word in the text is Sdrupa for which the commentary suggests
Sdnupa,

^ So that its inhabitants might have an abundant supply of fire-wood
and fuels.

40 KAMANDAKIYA NITISARA. .

Sudras* traders and artisans, where the farmers and hus*
bandmen are enterprising and energetic, which is loyal to it».
ruler and inhospitable to its enemieSi which ungrudgingly
bears heavy taxation (for replenishing the treasury), which is
extensive in area and is crowded with men from various
foreign countries, which is rich and pious and abounds in
cattle, and where the popular leaders are not foolish and
voluptuousf — such a country is the best of all others. A king
should, by all means, endeavour to promote the welfare of
such a land, for, with its prosperity, the other constituents of
government would also prosper.

57. |A king should settle in such a fortress, which has an
extensive area, and is environed by a wide ditch and secured
with gates strengthened with high and massive walls, and
which is sheltered by mighty mounta ins, forests and deserts.§

58. He should have a castle proof against the inclemencies
of the weather, well stuffed with provisions and money,
and having an abundant supply of water. A king without a
castle is unsteady like patches of clouds before a strong
wind.

59. A fort, containing copious water and thickly inters
persed with hillocks and trees and situated in a desert and

* The serving class. The fact of their being numerous in a country
would render labour cheap.

f According to the reading accepted in the note (which is Murkha &c.)
the translation would be 'foolish and voluptuous.' The commentator goes
on to explain his curious interpretation by asserting that such leaders do
not brother their heads with politics and are not intriguing and capable of
deception. They are contented with their lot and leave the king free to
frovern according to his own whim and caprice ; surely the expiation is
very ingenious.

X The author now gives directions which will help a king to select a
suitable site for his castle. These directions, as the reader will see, do
credit even to a military engineer of the highest rank.

§ These mountains and forests and deserts would stand in the way of
an enemy coming to assault the fort. For ghana the commentary gives
JUaru,

KAMANDAKIYA NITISARA.- 41

fiirid soil, has been said to be impregnablej by persons well-
read in the Shastras and by men proficient in the art of
castle-building.*

60. The Acharyyas\ hold that fortress to be the best
which is sufficiently stored with provisions, water, weapons^
and other implements of war, and is garrisoned by cool-^
headed soldiers): and has numerous defences.

61^ A country, haviilg communications both by land and
by water§ and furnished with castles affording shelter to the
royal family at the time of a siege, — such a country is
suitable for the habitation for a king who seeks prosperity.

62—63. I|A^ treasury, the collections of which are vast. '
and disbursements limited, which is far-famed, where ador^^
tion is offered to the gods,^ which is full of desirable things^
a sight of which is charming, which is superintended over by
trustworthy people and is enriched with gold, pearls, and
jewels, which redounds to the credit of the forefathers, which .

* What the author means is this i—^Inside the fort there should be
natural hillocks and a laige tluntber of trees, under the cover of which, thd
garrisbn at the time of a siege would be able to give battle to the assaulting
army. The site of the fort should be in a desert soil, so that the besiegers
would be compelled, to give up their attempt out of sheer want of food
and waters The garrison should have abundant supply of provision a.nd
drinking water, so that they would be able to hold out long, while the
ranks of the besiegers would be thinned by famine.

I Achdryya lit : means a spiritual preceptor, here the preceptors
of the gods and demons (Vrihaspati and Sukra) are alluded to.

X So that in case of a siege, they Will not rashly venture a battle, for,
by holding out, they are sure to conquer in the long run.

§ The word in the text is explained in the commentary as follows,
'covered equally with land and water.' We do not find any appro-
priateness of the interpretation and so reject it.

II Here begins the description of the treasury, which is also very
sound and statesman -I ike.

% ' Specially' goes on the commentator, ' to Sri and Dhanada.* The
former is the Goddess of prosperity, and the latter the Lord of wealth,
the Plutus of the Grecian mythology^

6

42 KAMANDAKIYA NiTISARA.

has been filled by lawful means, and which can defray any
amount of expenditure,^— <such a treasury wins the approval
of men of financial acumen.

64, Persons possessing treasures should preserve them
for purposes of piety, for increasing their wealth, for time»
of danger and for maintainitig their dependeiits.

65 — 67. An army* inherited fram the forefa&ers,1r
thrdughly obedient and disciplined, firmiy uniird, well-paid^
well-known for bravery and manliness, skilful in handling alt
kind$ of weapons, commanded by experts in the scsienee oi
war, equipped wkh various implements oif war, trained in varioua
modes of warfare, crowded with legio«is of warriors, Swantnrng
wkh el^ephants and horses purified by the NirdjanuX ceremony,
accustomed to slay abroad and to troubles and distresses, iode-
fatigttble in fight, having its ranks filled with tiever vaciU
lating Kskatriyas,^ such an army has been commended by
persons proficient in the science of Polity.

|68. A king should form alliance with a person, Ullustri"-
ous, well-spoken, benevolent, learned^ even-mindedj, having
numerous partisans, and who would remain^ conslsant in faitb-
fulness for all future periods. [|

■^ifc..^i* ■ ■ ■ il ^ i— ^^M.^**! ■ ■ ■ ■* * W^"

* The author now proceeds to deseribe the qaalifrcations that maHe
an army efficient.

t What the; author means is * which has served his forefathers' 8rc^

X A kind of military and' religious ceremony performed, by kmg^
and generafs of armies, in the month of Asvtna, (September, October^
before they took the field. It was, so to say, a general purification of
the king's Purohita (priest), tlie ministers and the various component parts
of the army, together with the arms and impfetnents of war, by sacred
mantras. Some time Nirdjana means only lustration of arms.

§ Advatdha. — Lit. means 'having no sense of distinction,' i.e., who
do not distinguish between fife and death. But dljoidha also means
duplicity and a vacillating tendency. Kshatrtyas are the ruling and
fighting caste and stand second in the scale of castes.

H The author here gives roles for forming alliances and for selecting
allies. Here also he is very wise and far-seeing, llie Ayatikskama in

KAMANDAKIYA NiTISARA. 43

69. A pure-hearted and high-born ally surely displays
ingenuity and versatility* when great difficulties present
themselves.

70. . A man, who was in (riendly relations with his ances-r
tors^ who is steady and unwavering, and who has a. deep
insight irito his naturef and who is generou$ and unostenta-
tious, is to be desired as an ally by a king.

71. To come out to accord a cordial welcome even frono
a distance, to speak agreeable words covey ing distinct sensei
and to offer a warm hospitality^ these are the three; methods
of making friends.

73. The realisation of virtue, wealth and desire, is the
fruit of friendship; and a prudent person doe3 not form $uch
a friendship which is barren of the^ three.

73. The friendship of the piou« is like a river, shallow
in the beginning, deep in the middle, widening at each step,
and ever-flowing and never-ceasing.

74. Friends are of four kinds, being separately deriv-
ed from birth, relationship, ancestral obligation, and protection
from danger.

75. Integrity in money matters, freedom from temptation,
manliness, participation in weat and woe, fidelity, ingenuity,
truthfulness, these are the necessary qualifications for an ally.

76. In short, unswerving devotion to the interests of
his friends is the principal characteristic of a friend. He is
not a friend in whom this quality is not found ; and a man should
not throw himself on the mercy of such a one.

77. Thus, government and its seven constituents have
been explained by us ; its main stay i^ the treasury and the

/

y

the text of this Sloka mean$, ' the friendship pf whom has not the
slightest chance of melting away even in the remotest future.

* The world in the text lit : translated would be 'squareness'.

t Another interpretatign is possible, namely, ' to the liking of his
heart,*

44 KAMANDAKIYA NITISARA.

army; and admiuistered by a skilful minister^ it leads to
the eternal consummation of Trivarga,

78. Just a& the spiritual Principle combined with matter
pervades this universe^ so a king united with his subjects
extends his dominions all over the earth.

79. Thus a king worshipped by his subjects and held iti
high honor by them, should protect his own kingdom. By
promoting the welfare of his own kingdomi he speedily
reaches the zenith of prosperity and progress.

80. A king/possessed of loyal subjects and royal quali-'
ties, is greatly to be desired.* In the field of battle he
sweeps his enemies before him like chaff before the wind.f

Thus ends the fourth Section^ the description of the esset^
tial constituents of governments namely ^ hingy minister s^^
kingdom^ castle^ treasury^ army and allies^ in the Nitisdrck
pf Kamandaka, '

■JBSf

SECTION V.

i*^

I, Jt ERSONS depending on others for their livelihood
should enter into the services of a king who is like the celes*
tial tree Kalpa itself J ; who is ever devoted to his duties ; and

* The commentator gives a different explanation, viz., 'is always
resorted to as a refuge.' . .

I Literally translated the passage would be ' is as formidable an
opponent to his enemies as the strong wind is to the clouds.'

% A tree fabled to be in Indra^s paradise. It is supposed to grant
all desires. There is also a creeper of the same name possessing the
same qualities. The idea of comparing a generous person Avith this tre^
or creeper is a very favorite one with Sanskrit poets,

KAMANDAKIYA NITISARA. 45

who possesses an ample treasury^ and qualities that attract
his subjects to him.

2. A king, even when deprived of his subjects and sub-
stance, should be resorted to, if only, he possesses good qualir
ties.t For, (if not then, but) after a while, an . honourable
living could be secured from him.

3. A wise man should rather remain inactive like a branch
less irunk, and wither away with oppressive hunger, than seek
a means of maintenance from the worthless.

4. A worthless and unjust monarch carrying his pros-
perity to the very zenith,:^ meets with destruction even during
his (apparently) sunny days.

5. Having been once admitted into the royal service,
a skilful,§ self-possessed and ne ver- veering || person can
secure the permanence of his office, by being decided in his

judgments.^

6. A person should choose such a living which would

be relished at present and in future ; he should neve): select
one that would be disliked by the world,$

■ ' r I ■ I I . I ,

* Here the commentary differs from the text and substitutes another
reading, namely 'Vrittastham Vrittisampannam* which- we have accep*
ted.

t The royal qualities enumerated in Slokas 15 to 19 in Section IV.

t There is another- reading namely Arisampada which means 'the
prosperity of his foes.' In this case the first line would mean, 'an
unjust and worthless king indirectly helps in enhancing the prosperity
ef his foes.'

§ For iW^Mna the commentary reads Nipunam which -would bean
adverb qualifying 'secure.'

n The commentary explains 'never harbouring the remotest ill-will
against his master.'

^ Lit : translated would be, 'resolving to do everything that human
understanding is capable of.'

%\n translating the Sloka we have followed the commentary. But
another meaning seems possible to us which we give below. The reader
is left free to compare and to judge. " A servant should only execute
those behests of his royal master which would be relished by the people

46 KAMANDAKIYA NITISARA.

7. Sesamum seeds, when kept together with Champaca^
flowers, acquire the latter's fragrance; but then the fluid
that is pressed out of them cannot be taken. Thus all quali-
ties (good or bad) ar^ contagious.t

8. A stream of tasteful^ water, having flown into the
sea, becomes saline and thus undrinkable. For this simple
reason, a wise man should never associate with one of
wicked and impure soul.

9. Even when hard pressed with diilicuUies^ a wise per«
son should betake to none but an honourable living. Through
Bucfa a livings he earns respectibility and is not cast out of
this world and the next.§

10. As a man desirous of seeing a mountain should go
'to the deep-rooted, majestic, sacred and far-famed Vindhya
hills, inhabited by numberless pious people^ so a person, seek-
ing a successful career should employ himself in the services
of a fnaster who is desirable, faithful to the ilsages, virtuous,
ItliistriduS, praiseworthy and served by other pious people.||

11. (By strenuous efforts) a persevering person^^ gets

at present and in the future ; and he should never do what would be inju-

ctous to the interests of the people in general."

* A kind of yellow fragrant flower, (Michelia Champaca),

f In this and in the .several following Slokas tbe author goes on to

describe the influence of company. This Slo^a and the next are put

in by way of preamble.

I The text lit : translated would be 'a stream of Ganges water'*
But the Ganges being the most sacred river, her water is typically used
to signify all tasteful water.

§ There seems to be a pun upon the word *lQka^ which means both
regions and persons. If the second signification is accepted, the last
portion of the Sloka would mean ' is not forsaken by his friends.'

II What the author wants to impress, is, that when a man has no other
means of livelihood but service, he should select a master who tallies
with this description. For, be thinks, such a wise selection will diminish
the unpalatab|eness and rigours of servitude.

^ The word in the text means ' having an accurate memory' , but
this signification will be out-of-plage here.

KAMANOAKIYA NitlSARA. 47

at all those objects that he may desire, even if they be hard
to obtain. Therefore, assiduous endeaivour should always
be put forth (in accomplishing an actioft).

12. A dependent, willing to promote the real service of
his royal master, should qualify himself vritk Iearning,liumility^
and knowledge of all the arts.*^

13—14. That person is only fit to serve a worthy master
who possesses a Doble lineage, learning, proficiency in the
SrutiSff liberality, good character, prowess and patience ;
who is blessed with an amiable appearance, and even-rminded^
ness, physical might, healthiness, firmness of mind, honesty ol
intentions and kindness of disposition ; who is beyond the
reach of malevolence, treacheroasness, a spirit of sowing
dissensions, guileful ness, avidity and falseness, atvd (lastly)
who has cast oflf obstinacy^ and fickleness altker >

15. Ingeniousness, gentleness, constancyi forbearance, §-
capacity for enduring pactn, cheerfulness, good character^
and fortitude — these are the qualities that are said' to or-
nament a dependent.

16. Endowed with all these attributes and observing a
roost scrupulous integrity about pecuniary matters, a depen-
dent should, for his own advancement, try to win the con^--
iideoce of his prosperous royal master.

17. Having oiitained an access into the king's court, he^

* Arts must be taken to include fine arts as well as mechanical arts ;
no less than six^-four arts have been enumerated in Sanskrit lexicons.

t Srutis — aruti means what is heard or revealed as distinguished'
from SmrUis^ Srutis or Vckdas are * a'pauruskeya '^ works or 'not.
HunUin composilvons.'^ They are supposed ta have been directly revealed'
hv the Supreme Being, Brahman.

t The word in the text may also have this meaning namely,
' rigidity or stiifness of manners.'

§ The word in the text is Kshanti which is defined as Saiynpi sdmarm
ihyi afakarin dashasakunam or, indulgence towards, offenders or ene-*
mies in^spiteof thepow^rof revenging.

48 ICAMANOAKIYA NltlSARA^

should go there in decent garments,* and occuf^y'thd-
seat allotted to him (by the usher) ; then in proper time, and
with becoming humility, he should pay his homage to his
sovereign lord^

1.8. He should ever shun the seats and places of other
courtiers and should avoid crookedness, gaudy garments^ .
and enviousness y he should never discourse with his superiors
(in age, rank and knowledge), contradicting them in a dis-
respectful mannen

ig. A dependent should avoid prevarication, trickery^
deceitfulness and thievishness« He should do obeisance to
the sons and favorite attendants of his royal master.f.

20. He should speak nothing unpalatable to the king's
jesters ;t for then, in the very midst of the assembly, they will
pierce him to the core with their withering sarcasms^

21. Occupying a seat adjacent to (that of) his master^
be should not allow his eyes to wander, but keep them

, * For Savesavan the commentary reads Swoesavdn which reading
we have accepted.

t Then these latter/ goes on the commentator, 'will recommend him
to thd good graces of the king.*

X As we have written Narmasachiva 'means a jester or more
correctly ,an associate of amusements of princes and persons of high rank.
But the reader must not confound him with £nglish 'fools' aud 'buffoons'
whose model-type we find in the 'Ivanhoe' of S. W. Scott. The position
of western buffoons is inferior to that of the oriental Vidusakas* These
latter are recruited from illustrious families and often from amongst the
spiritual caste (Brahmanas). They are exceptionally intelligent
and sound counselors. They are the humour-companions as well
as confidential friends of a monarch, (some times of the hero of a play),
who excite mirth by their fantastical motley dresses, their speeches^
gestures, appearances, movements kc, and by allowing themselves to be
the butt of redicule by almost everybody. In spite of all these, they
are held in high honor by the other courtiers and exercise a considerable
scmount of influence over the king who regards them as his best and
foremost counselors, and who never goes against what they advise.

KAMANDAKIYA NITISARA/ 49

tivftted on the countenance of his master, to watch what he

would do.

22. When the king says 'who is there/ the retainer
should respond saying 'here am I at your Majesty's entire
command?'* He should with promptitude give effect to his
lord's behests to the best of bis abilities.

23. Het should avoid (in the presence of his master)
breaking out into roars of laughter, coughing, expectorating,
yawning, stretching his limbs and body,t and i;naking
sounds with bis finger tips.§

24. Divining his affectionate master's purposes, in a
manner approved of by others proficient in thought-reading,
he should speak distinctly, when asked to do so, upholding his
master's views.

25. When a dispute or debate arises ;^imOngthe assembly
of courtiers,!! the 'dependent, being directed by bis royal
master, should cite the opinions of the experts^f regarding
the point at issue, and should ascribe sdch signification to
the disputed term, about which there can be doubt whatever.

* The text lit : translated would be 'I am here, command me fully;'

t No doubt some of our readers will wonder to find the rules of
etiquette laid down here to be perfectly at one with those recognised in
western society. In nicety and in minuteness of detail they are m no
way inferior or wanting. In the Afahdbhdrata also we find a denounce-
ment of these actions (laughing&c.J as breaches of etiquette. C/. 'They
become so shameless as to indulge in eructations and the like, and
expectorate in the very presence of their master.' Sec. L VI., S. 53.
Rdjadharmdn usasa na Parva

X The original word in the text is Gdirabhangu, which is taken to
signify that peculiar kind of .bodily movement which is calculated to
shake off idleness.

{ The tirord in the' text \s Parvdsfota ; ^orva means iingure-foints
and dsfota means isound. Iii or<£nary English it is termed 'filliping.' -

II 'The compound lit : translated would be %he assembly of courtierSi
which has been enlarged for the king's pleasure.'

% Specially used f6r any expounder of any particular system.

7

50 KAMANDAKIYA NITISARA.

26. Though thoroughly informed on any point, yet, n
prudent servant should never speak in such a way as to
silence his master. Though eloquent^ he should forego self-
gratification on this score.*

27. A dependent should speak of what he knows best as
though he knew very little. But with becoming modesty, he
should display the superiority of his knowledge by his
actions.f

28. A dependent, who is truly anxious for the welfare of
his master, should proffer his wholesome advice uncalled-for,
only when the latter deviates from the path of rectitude, or
when any emergency is imminent,t or when a favorable
opportunity for any particular action slips away unnoticed.

29. For the interests of justice,§ a retainer should
speak sweet, salutary and truthful words, and he should avoid
telling what is incredible, indecent,[| uncouth and jarring to
the ear.

30. A servant knowing the proper use of time and place,
should, when they are favorable, do good to other people ; he
should also promote his own interests in a skilful manner.

31. He should not (prematurely) divulge those counsels

* In rendering this portion of the text we have followed the con»-
^nentary, though another interpretation is apparent, namely, 'Even
possessing vast experience, he should not be proud of it.'
f For a similar sentiment campare,

'Pitch thy behaviours low> thy projects high,
So shalt thou humble and magnanimous be.
Sink not in spirit ; who aimeth at the sky
Shoots higher much than he that means a tree/

George Herberfm
% The nature of the emergency has been def;ned in the commen-
tary to be 'warlike preparations by an inimical sovereign.'

§ The word in the text may have another import, namely *to
secure religious merit.'

II For Asatya or false, the commentary reads Asahhya or indecent*

KAMANDAKIYA NITISARA. ,^Kl

tind measures^ of his master that ought to be k^pt secret.
Even in his mind, he should never h^rb^i:ff the remotest
thought of his master's dethronenD^rit and death.

32. He should shun the company and close association
of women, of those sinful wretches who lustfully gaze at
them, of the emissaries of a hostile monarch, of those who
had been turned out by his master; he should have no
interest to serve with these in common.

33. He should never try to imitate his sovereign lord in.
his habits and habilimentsf ; a wise servant should never
endeavour to emulate his royal master, even if he might be
gifted with royal qualities.

34. .A servant, understanding signs and experssions of the
face and capable of achieving acts accomplished by experts^
should interpret the internal sentiments, sympathy or anti-
pathy (towai;ds himself}, of his master, with the assistance of
external gestures, appearances and signs.

35. A master, when satisfied with his servant, rejoices
at his sight, accepts his advices gladly, offers him a seat near
his own and enquires after his health and welfare-^

36. Then the master does not fear to accompany his
servant to sequestered places and to entrust him with secret
commissions. Then he attentively listens to conversations
relating to his servant or carried on by the latter.

37. The master then feels proud when his servant is
praised by others, and congratulates him on his good fortune.
The master remembers him (dependent) in the course of any

* The comnicntary explains the 'measures* to be Avichara &c,
(or which vide supra, Sec I. Sloka 4th note.

•f* The reading in the text is * Vesahhdsd * which we have changed in
to *Vesabhusa,^ The original reading lit: rendered would mean 'the dress
and manner of speaking.'

% In this and in the following Slokas, the author goes on to
describe the behaviour, a servant is to expect, in the hands of his master,
first, when he is pleased, and next when he is displeased with him.

\

SJ2. .^ kAMANDAKtYA WTISARA.

conversaClon^ arid begins, out of delight, to expatiate on the

latter's good ^IMes.

38. Then the mast'ertolerates the unpalatable languagei*
littered by his servant and puts up with the censure passed
by him.J The fothier then acts up to the latter*s advices
and highly prizes his counsel.

39. On the other hand^ when a master is dis-satisfled
with his servant, he treats him with indifference^ even if the
latter may have rendered many pfecious services to him. Acts
done by his servant, he ascribes to the agency of others.§

40. Then the master incites the rivals of his servant and
neglects him when he is afflicted by his enemies. When
there is an act to be done by his servant, the master
encourages the latter^s hopes, but when it is accomplished,
he never fulfils them.||

41. Whatever language, (apparently) sweet, the master
might address to his servant, would be very cruel in its
import ; the former smells abuse even in the encomiums the
latter offers to him.

42. The master shows himself to be out of temper even
when in reality he is not so.H When he is pleased with

* The commentator explains * when others speak favourably of his
servant.'

f In the text the word pathya is evidently a misprint for Apathya.
Accepting the latter reading the commentary gives this meaning, vig
'advocates his servant's views even if they be harmful.' But we do not
see any reason for twisting this meaning out of the original line, spect*
ally as in the next line the author lays down a similar assertion.
Apathy a of course means 'unwholesome *; but if we are to accept this
meaning, we are sure to be involved in a needless tautology, which it is
the duty of every annotator to avoid.

X Another meaning is possible, 'overlooks the blame that he (de-
pendent) may lay on his shoulders.'

§ Supply 'to deprive him of his due rewards.'

II Lit : translated * acts otherwise.'

^ So that the dependent may not approach and solicit any favour
from him^

KAMANDAKIYA N1T19ARA. 53

his servant, he does not grant him any reward.'^ Then the
master sometimes begins to speak suddenlyt and move^
towards his servantj and casts petrifying glances od him.

43. The master speaks words that cut his servant to the
quick,§ and then he breaks out into a derisive laugh. ||
He saddles his servant with false accusations^ and for no
reason whatever deprives the latter of his means of subsis*
tence.

44. The master then contradicts the words which have
been very rightly remarked by his servant; sometimes,
suddenly wearing a disagreeable look, he unseasonably baits
in the very midst of his speech.**

45. If entreated for a favor when lying on bed,tt the
master simulates sleep ; and even if awakened by the servants
solicitations,!! he still behaves like one in a dream*

46. These are the characteristics of a pleased and dis-
pleased master respectively. A servant should earn his

* For his satisfaction is not genuine.

t And thus cuts his servant short. The commentary substitutes
Bhavati for Vadati.

X So that, before his servant can clear out of his path, he may
have a plea for insulting him saying 'why do you obstruct my way, take
your detested carcass away.'

§ The annotator here very rightly suggests Marma for Mantra, but
gives a different meaning to the former, namely 'demerit ;' the rendering
then would be ' speaks hinting at his servant's demerits.'

II A different reading is suggested vie **Gundn na Vahumanya-
^e" or 'does not appreciate h is merits'. The annotator further explains
himself saying 'the master does not relish the jokes cut by his servant
and in lieu of laughing, he wears a morose face over them.'

^ Supply * to hide his own faults.'

** With a view to wound the feelings of his servant.

tt The commentator thus explains ; 'even if the servant, for secur-
ing a certain favor, attends his master on his bed and there shampoos
and chafes and rubs the latter's legs and arms, still the latter will not be
propitiated and to baffle his man he will imitate sleep.

XX Balaina means ' by virtue of ' ' through the strength of.'

54 KAMANDAKIYA NITISARA.

living from a master who is pleased with him, and forego
^he one from a displeased lord.

47. A servant should never forsake his master in
tinies of danger, even if the latter be very worthless. There
is none more praise-worthy than that dependent who stands
firm by his master during an emergency.*

48. Firmness and such other qualities of servants are
not brought into relief when their masters enjoy peace and
tranquility. But when danger presents itself, the names of
these very dutiful dependents are associated with the greatest

glory.t

49. The act of doing good to the great is an act which
the doer may feel proud of, and which he may very well
rejoice at ; even though it may be a very insignificant act,
it will in proper time bear splendid blessings for him,

50. The commendable duty of a man's friends, relatives
and dependents is to dissuade him from acts contrary to the
Shasfrhs and to persuade him to those conforming to them. J

51. Dependents who surround a monarch should try to
open his eyes to. the evils of inebriety, incontinence and
gambling, by means of apologues and moral tales. § But if

* Apart from other considerations, the advisability of this principle,
even from interest's point of view, is quite evident. For surely no master
can overlook all the good services rendered by his servant during an
emergency ; and for the sake of gratitude, which finds a place even in
the sternest heart, he is sure to reward, if not adequately, to some extent,
the labours of his faithful dependent.

f What the author means is this :■ — In times of peace, courage
firmness and other similar qualities of a servant have no scope for action ;
but when a war breaks out or any other emergency arises, these quali*
ties stand in good stead to their possessor as well as to his master ; they
also invest the former with renown and make his name a proverb among
his brother-servants.

% The author now winds up his discourse relating to the duties of
servants, aftsr which he proposes to define the duties of masters.

§ Lit : translated would be, 'the evils of drink, of close association
with women, and of dice.'

KAMANDAKIYA NITISARA. 55

in spite of their endeavours, the king becomes addictisd to
any of these vices, (to reclaim him) they should have re-
course to ndlikd* and other such expedients.

52. Those foolish retainers who neglect a king falling
into evil ways, run into ruin even with their royal master.f

53. Out of regard for their royal master, the retainers
should address him saying VVictory unto thee,' 'Command
thy servant' * Long live the emperor,' * My lord,' and even
'My Divinity.' Awaiting their sovereign's commands, the
dependents should dance attendance upon his pleasure.

54. (Unhesitating) compliance with the desires of their
roasters is the foremost duty of all dependents. Even
HionstersJ become graceful§ on those servants of theirs who
always gratify their humours.

55. What is difficult of being attained by high-
souled person endued with intelh'gence, even-mindedness, and
energy ?|| In this earth, what man is ever unfriendly to
those people who are sweet-spoken and ever ready to per^^
form the pleasures of others ?

* Neither Nddikd or Ndlikd (the reading of the commentary) has
been explained by any lexicographer. But the commentator explains
himself by saying that Ndlikd &c are same with 'Saman 8cc,* The latter
are means of success against an enemy. There are four of them, namely^
(a) Sdman conciliation or negotiation, {b) Ddna gift or bribery {c) Bheda
sowing dissensions (<f) Danda punishments or open attack. Some
authorities add three more, namely, (e) Mdyd or deceit (/ ) Upeksha
trick or neglect {g) Indvajdla magic and conjuring. We do nci|t
know whether the author advices the dependants to employ these
remedies against their royal master going astray. It may be that there
is something amiss in the reading.

t 'Share his defeat with him' would be more literal.

X Are here intended to tipify the crudest and most heartless ami
exacting masters.

§ Lit : translated would be ' are won over by.'

II Lest people take exception, to what he had said in the last
portion of the previous Sloka, saying * how can a man possibly know the
desire of his master,' the author puts in 'What is &c.'

5I5 MARKANDEYA PURANAM.

56. Even the mother of one idle, unambitious, illiterate
aiid worthless, turns her face away from him when she has
to give him something by way of assistance.*

57. The flourishing prosperity of their royal master is
throughly participated in, by those retainers who are brave
learned and studious in serving him.

58- The injunction of the elders is that a retainer, though
regarded with disfavour by his royal master, should still oflfer
wholesome advice to him. He that carries out this injunction
is sure to ingratiate himslf with his sovereign.f

59. tin this earth, like the rain-cloud Parjanya\, a king
should be the source of subsistence to all creatures ; when be
is not so, he is forsaken by his people just as a withered tree is

forsaken by the birds. ||

60. High lineage, virtuous conduct and heroism^ these
are not taken into consideration from a servant's point of
view. People become attached to a liberal and charitable
person in spite of his being of vile character and low extrac-
tion-l

ji i I I » II

* Turning of the face signifies contempt and displeasure ; what the
author means, is, ** to an idle illiterate and worthless person even his
inother denies the hand of help.'

f This and the previous Sloka are not to be found in some texts.

^ As we have said before, the author, from this Sloka, begins to
idescribe the duties of a master.

<§ ParJ4tnya~-As the chief of that dan of clouds that by pouring their
contents -promote the cultivation of this earth. As cultivation greatly
(depends upon showers of rain, ParJAnya therefore has been recog-
nised to supply food for all created beings. C, f, ** Anndi bhavanti
^ib7futSnf\ Prajanydt annasambhava"

II Another reading is given for the last portion viz,, * Suskam
^aras ib4tndajd* or ' just as dried-up lakes are forsaken by water-fowls.'
We ^e no reason for this alteration.

% What the author wants to insinuate is, ' bravery &c. are thrown
away in a monarch who is niggardly and dose-fisted.

K^MANDAKIYA NITISARA. 57

6f. Lakshini* is the highest of'connection&t 2i*id there is
none ihone lUu^trious than her. Men resort to the k\ng who
|M)s$e$se$ a solvent exchequer s^nd an efficient i^my,

62.. Ofiiy the prosf)>^?0U8 and the exaljted receiye Jbpma^e
froQi a»^h feafvtiig emds jto served Like to his ene^mies,
whiU: man ever pays his homage to one (alien.
; 6j. This world of living beifig3i ever sftruggling to obtain
a means for maintenance, betake to bin) who is in the full
bUze of his prasperity.§ Even a calf forsakes ijt$ jlam, when
her lactation becomes scarce and she cannot give it adequate
sustenance.

64. After the lapse of shifHt pisriodsj] sl monarch should
endow his servants looking up to him for :support1f with
remunerations proportionate tP the measure of their services,

65. A monarch shoiuld. nev^r abolish any endowment
with respect to any person, place or time ,; for, by such aboli-
tion of [endowments^ a king brings disgrace jupon himself.

66. A moaarCb should (lever waste h^s riches on un-
deserving persons, as such an act has been denounced by the
wise. For, what else corner out of such showering of wealth
oa the unworthy, but the exhaustion ^f the exchequer.

'* Lakshmi— is the tutelary goddess of prospetity, good fortune
and beauty.

f Anvaya — has diverse significations, besides what we' have
givjen ; for tns^bavce it ikiay aean, 'cetinue ' 'driit or tenor ' 'gran^na-
deal order/ &c. So, the first. line can have another meanii^, if we take
Aitmaya to fiiean ' nettnue/ As it is, we ishall e^ain jclearly the mean-
logweliavejicoepteAi Wfaeaa man 'is blfassed with prosperity^ and good
iottune, aooneevertjliitiksof the family he (Gocnes from, but tabes it lor
granted that he is high-born. Such is the magic of wealth I

.'j; Another -meaning is possible viz., ' seeking em ployxnent.'

§ But the commentator gives, 'who is conspicuous £or his muni-
ficence,*

^1 These ^itettake to be thcf periods of probat-ion.

^. F'Or 'Ana^ivmdtn* .the €0hftmenab9r gives Anuvartindnit which
meanis 'ihase who gratify his humour or perform his pleasures;' this
makes slight difference.

8

58 KAMANDAKIYA NITISARA.

>

67. A higb-souled monarch should select^ those men
to be the recepients of his favour, about whose high-birth,
proficiency in the three divisions of learning, knowledge of
the ShdstraSt bravery, good behaviour, anticedents, agef
and circumstances, he had thoroughly enlightened himself.

68. A sovereign should never contemn high-born, wise,
and right-behaved persons ; because, for the sake of their
honor, these men forsake or even kill him that slights them.

69. A monarch should promote those dependents of his,
who are of mediocre or low origin^ if only they are endued
with sterling qualities. For, attaining greatness, these men,
(out of gratitude), try hard to enhance the prosperity of their
(beneficient) royal master.

70. A monarch should never promote the high-born
equally with the low-born. § A judicious monarch, though
lie may be weak, is resorted to as a refuge.

71. In this blind world|| of ours, the wise do not remain
there where a precious gem is regarded in the same light
with a piece of crystal.

72. That king is praise-worthy and lives a long life and
is attended with prosperity, under whose fostering care his
pious dependents thrive as under the balmy shade of the

* For Adriatta (appreciate) of the text the commentary gives
Svadriaiia, which latter we have translated.

f The word in text is Vayas which may mean any age or period
of life. But the annotator takes it to mean youth, which we do not
accept ; he would have been more consistent had he suggested Vayas to
mean old age.

X Another interpretation is put forth, vtz.^ 'those occupying middle
and lower grades in the royal service.' The reader is free to judge for

himself*

§ The commentator reads Samvardhayait for Vardhayait and
thus explains himself— 'should never bring together, by appointment.'

II Blind or indiscrimrnate regarding the recognition of merit and
demerit.

KAMANDAKIYA NITISARA. 5^

Kalpa-tree* itself. Prosperity is truly fruitfuF when it is
enjoyed by the pious.f

73. What availeth the ever-flourishing prosperity of the
Rionarchs on whom fortune stniles, if it is not enjoyed by
their friends and relatives to the full satisfaction of their hearts*

74. A monarch should appoint his , kinsmen of tested
fidelity to look after all the different sources of his income.]:
Through their assistance he should collect taxes from his
subjects, like the lustrous orb drawing moisture up through
its rays.

75. A monarch should employ those men to be the
general superintendents of all his business, who have both
theoretical and practical knowledge of all works, whose
honesty has been put to the test, who have under them
copyists,§ composers and other useful hands, and who are
greatly energetic.

76. Whoever is specially proficient in anything should
be entrusted to do that thing only, just as a particular sense
is employed to perceive its special objects among other
inumerable sense-objects.

77. A monarch should take special care for his store-
houseJI for life depends solely on it. He should not extra-
vagantly spend its contents and should personally inspect it.

* Vide Supra note to Sloka I.

f For Satyani Vogafald the commentary reads Satsamwga/aldf,
making a slight difference in import.

i The original Sloka, if taken as it is, can give a reasonable mean-
ing, but that does not suit the context. So here we agree with the
commentator and accept his emendations. For Apadvaresu he reads
Ayadvaresu and for Tevya he reads Taistu. We give below the
translation of the original Sloka. 'A king should examine the fidelity
of his friends at times of emergency; and he should draw money
from them as imperceptibly as the sun dra*vs water up with its rays.'

§ For Sujnanasamniatdn the commentator reads Sujndna
samgatdn ; the translation, we have given, tallies with the emendation.

II Store- hou3e includes both treasury and granary.

6a KAMANDAKIYA NITISARA.

78 — 79- Agriculture, comnwnications to facilitate con?'*
tnercial traffic, entrenchment of strong-hplds for soldiers in
the ^apital}^ construction of dams and bridges across rivers,
erection of enclosures for elephants,t working of mine^i
and quarries^ felling and selling of timber,^ and the peopling
of uninhabited tracts^^these eight-fold sources of revenue
a sovereign should ever enhance ; his oificersy§ looking up
to him for livelihood, should also <k> so, for maintaining them-
selves.

80. A weak monarch|| should never hamper his subjects
in the profession which they might choose, but should en-
courage them therein ; and specially he should patronize the
trading class.

81. Just as an expert farmer intent on reaping a rich
harvest secured his field of crop by paling it with thorny

* It may at first seem curious as to how fortifications for
soldiers can be a probable source of income. But we should bear in
mind that when merchants and traders are aware that a country is well-
protected, they bring unhesitatingly all their merchandise to sell in the
markets, and thus unconsciously add an impetus to the commerce of the
land, the improvement of which is no doubt the cardinal source of income.

f The same observations we have made regarding forfications for
soldiers being the source of income, apply here also.

X The commentary reads Vandddnam for Dhandddnam oi the
text ; the latter means the ' collection of money ' ; but it is superfluous
to say that ' collection of money ' is a ' source of income,' therefore
we accept the emendation. The commentary further explains the reading^
it gives, in the way in which we have translated ; but one thing suggests
itself to us ; it is this ; the commentary paraphrases Vana by Saraddru
i.e., timber ; but if the words of Chb latter compound be inverted, then it
will be Ddrusdra and will mean sandal -wood, in which the Indian forests
abound and which is very precious. The reader may judge for himself.

\ For Ka^anddhikai of the text the commentary supplies Karand*
dhipais which is more sense-conveying.

II The word in the text corresponding to our 'weak' is Ksheena ;
weak in matters of finance: this condition may induce him to levy
heavier taxes and tlms he may obstruct the progress of his kingdom.

KAMANDAKtYA NiTISARA. 6|

plants, and protects it by freely using thje cudgel against
thieves and beasts that come to destroy it, so should a n^onarch
by the infliction of meet chastisements protect his own kingn
dom against thieves, depredators, enemies and Foresters. Thus
protected, it truly becomes an object of his enjoyment.*

82. The royal officers, the thieves, the enemies of the
land, the king's favourites, and the covetuousness of thei
monarch hirnself— fthese are the 6ve sources of apprehension
to the subjects.f

83. Removing these five-fold source of fear, a motiafchi
with a view to increase his Trivarga^ should in proper se^^son
ingatber tributes (in the shape of money and crops) from his
subjects.J

S4. Just as cows are at one time to be tended and
nourished and at other times to be milked, SO are the .subjects
to be helped at one time with provisions and money and at
other times to levied taxes upon. A florist both tends and
sprinkles water on his plants and culls flowers from them.§

85. A monarch should bleed freely his subordinates
swelling with unlawful wealth, like a surgeon bleeding a
swelling abscess. Thus stripped of their unlawful gains, they
stand by their sovereign like men standing by fire.||

I ■ I I I I n «

* For the sake of lucidity we have been a little free in our render ••
ing of the last portion of the Sloica which is very terse in the original.

t This speaks volumes for the political insight of the author.

% This Sloka bristles with errors and obscurities, and but for the
commentary it would have been impossible for us to render it The
cofmneniary substitutes <x) liyaitad ioe apyaitadt (2) Apohya for
Apohyatn {3) Nripati^ovNripate and (4) falam for dhanam. We -can do
without the first and last of these emendatious but the rest we can not?
rqecL

§ We are here free for lucidity's sake.

II The last portion of the Stoka has been thus explained by the
annotator. Just as people though afraid of keeping in t4ie vicimty of
fire can not help handling it for dressing their dishes, so these men
though afraid of living near the king can not help doing so for fear of

62 kamAndakiya nitisara.

86. Thosfe foolish and wicked wretches who injure their
sovereign in the least, are burnt like insects on the flame of
lamps.

87. A monarch should ever endeavour to increase hia
treasures superintended over by trustworthy persons of finan-^
cial abilities.''^ He should in proper time spend them for
the realisation of Trivarga,

88. The waning condition of a monarch who drains his
treasury for religious purposes is commendable, like that of
the autumnal moon whose digits are drank off by the

celestials,t

89. The one essential injunction laid down in Vrihas-
patVs work on Polity is " Bq suspicious '. % The measure
of this suspicion should be such as not to hinder in any way
the work of administration.

biMng punished for desertion. . The commentary reads Asakta for
Amukta

87. For tl|e first line of the text the commentary reads : —
Aptai santvardhayait Kosantf soda tajnairadhisttiiam,

88. The last portion of the Sloka is based on the tradition which
explaiifiB the diecrease in the digits of the moon during the dark half of
a montbi by saying that the gods suck them in. We give below the trans
lation of the Slokas %hsX define which god sucks which digit.

* The frst digit is drunk by the god of Fire, the second by the Sun,
the third hy the Visvadevas, the fourth by the sovereign of the waters,
and the fifth by the Vasatkara. Indra drinks the sixth digit, the celes-
tial sages the seventh, and the Unborn Divinity sucks the eighth
digit. The ninth digit of the moon in the dark half of a month is sucked
in by Yama or the god of Death, the tenth by the Wind god and the
eleventh by Uma ; the Pitris drink the twelfth in equal portions ; the
thirteenth is sucked by Kuvera, the celestial Treasurer, the fourteenth by
Pasupati and the fifteenth by Prajapati.'

89. For Shdstrdtthanischaya (the true signification of his work) the
commentary reads Shdstrasya Nirnaya (the cheese of this teachings)
which latter we accept. What V^ihaspati enjoins seems to be that
monarchs should never implictly trust any body about them.

KAMANDAKIVA NITISARA.

go. A king should create confidence in those
tio trust in him ; he should not place unusual coi
those who are a1read3r in his confidence. He on
monarch puts his (aith becomes the tavorite of fort

91. Because human heart is always Susceptible
with the success achieved in any action, then
should look upon such success as indifferently as a
a sedate understanding does regard the concerns ol

92. The glory of that monarch blazes for a
whose dependents are fully obedient and satisfied
the subjects are attached for his melliflous speed
able character, and who prudently entrusts his 1
dearest kinsmen with the task of governing his kin

Thus ends ihefiftk Section, the duties of mast
vant, in the Nitis&ra of Kimandaka.

SECTION VI.

I. JTei

. ERFECTLY familiar with the popular custon
the contents of the Vedas, and assisted by skil
dents, a monarch should, with close application,
thoughts to the administration of his inner and out

* There is a supplement to this Sloka the translation
subjoin — ' The|Goddess of good luck ever attends him and fo
his own shadow, who is never tired of striving, who is aided
and who la endued with native intelligence.'

t The commentary explains the word thus, 'who are
himself, acquainted with the customs and the contents of thi

X The 'inner and outer states' of a sovereign at first wouli
swm to mean, 'his dominions which have been bequeathi

64 RAMANOAKIYA NITISARA.

2. His ihner state is said to be his own body, and his
outer state is the territory over which he rules. In conse-
^uence of the relation of mutual support obtaining between
these, they are considered to be identical with each other.

3. The growth of all the other constituents of regal
pbwer depends upon the dominions of a sovereign ; therefore
with all his endeavours^ he should acquire »i»d administrate
territories.

4. A monarch, who desires to win the good-^will of his
subjects,* should carefully cheriish his body ; the highest
^utyt of a king is to protect^ his subjects ; and his body be-

ctnes (directly) instrumental in fulfilliirg this duty.

5. Monarchs can inflict tortures for the purposes of
justice, just as sages can immolate animals for the purposes of
virtue ; therefore kings are not tain^d with sin when they

put impious wretches to death.§

» ■ ' ■ ■ . I ■ . ■ ' '

his forefathers, and territorries which he has himself acquired. B ut the

author explains himself in a different way in the next Sloka*

* An other meaning is possible, namely 'seeking to be graceful to
wards his subjects, a king should preserve his own body.'

f For Dhdma of the text* the commentator substitutes Dharma
which reading we adopt.

X For *Samsarauam* of ,the text the commentary suggests Sam-
rakshanam which tatter yields a good signification.

§ For the sake of lucidity we have been a little free here ; the
Strictly fiteral translation of the passage will be, ^t sovereigns of the
esntb, like the se^es, can commit lawful harm/ We have cendered hiusd
*Att>hariti{ the Sanskrit word is vcty comprehensive being derived
from the root hius (to injure life) ; it has no appropriate equivalent in
E ngli s h , for it includes all kinds and degrees of harm^ namely, injuries,
torture, persecution, death, slaughter &g. What the author means
is t^]s ■: — ffinsa or doing harm is vniversatty considered to be Attended
with stti ; but there atre circumseances when evfen the doing of harm
can be justified, and is not attended with sin, for Instance, when a
Itrn)^ punfshes a thief or a murderer, or when a sage sacrifices an
animal. These acts of hinsa are said to be done for the furtherance
of the icnds of virtue and justice. The ethics of this principle, Irom a
woddly point df view, is ummpeachble.

KAMANDAKIYA NITISARA.

65

6. Anxious for preserving justice, and increasing his
wealih by lawful meansi a rukr oi earth should r'mk those of
his subjects with chatisement, who would venture to stand in
kis way (ol government).

7. That is said to be justice, the administration df which
is u^eld by venerable people proficient in the codies of law^
and that injustice, the execution of which is denounced by
them.

& Thus^ knowing what is just and what is unjust, and abi-
ding by the decrees of the pious, a monarch should cherish
bis subjects and should extirpate his adversaries.^

9. Those sinful favorites of a moiK^rch, who separately or
in a body smitie agaiast the regal power, are regarded as
culpable.

la A monarch, after having sufficiently accusedt the
wicked persons who have incurred public displeasure, should
do away with them without the least delay, by underhand
measures.):

*. Lit : traslated paripanthin would be 'standing in the way' hence
it has come to mean an antagonist. The commentator gives this meaning,
viz, those who persecute the subjects. Pdnini the great grammarian
says that the use of this word is only admissibFe in the Vedast but as
a matter fact the word has been freely introduced in their compositions
by Sanskrit writers. May not the use of this word go to prove the anti-
quity of this treatise ?

f The reading given in the text is vicious, for it involves a needless
tautology. Therefore we accept the reading given the commentary which
is ' Pradusyta chtk Prakdmam hi,*

X Such as assassination, poisoning &c. What the author advises seems
to be this^: — A. king, when he finds that any one among his officers has
incurred public displeasure, should try to do away with him ,* but he
should not use open violence which may have other pernicious results.
He must devise some means to saddle the offender with a serious
charge ; then he should have recourse to secret measures in order to
remove the offender from his path. In the next twa Slokas the
author sugge3ts a means by which a king may do away with the
offender.

£6 KAMANDARIYA NITISARA.

11. The king should invite the offender to meet h!m in a
^serted and secret chamber ; when the person would enter
the appointed chamber, several menials who had previously
been instructed and gathered together by the king,^ should
enter after him, with arms hidden about them.

12. Then the royal door-keepers, would seem to suspect
these trusty servants who had now entered the room, and
would at once begin to search their persons. There-after
those armed men would openly declare that they had been
employed (by the offender to slay the king).t

13. Thus imputing criminality to the offenders, a king
should, for the amelioration of his subjects and for pleasing
t1iem,:( weed out the thorns of his government.

14. As a delicate seed-shoot^ nourished and cared for, in
due time^ yields ample harvest^ so also do the subjects of a
king.

15. Inflicting punishments heavier than the offences, a
king terrifies his subjects, whilst dealing out lighter ones, he
is held in contempt by them. Therefore a monarch should
impartially mete out chastisements proportionate to the
offences.

Thus ends the sixth Section^ the weeding out of the thorns
ef government ^ in the Nitis&ra of Kamandaka.

* For Asajnitds of the text the commentator gives Asanjndta which
latter reading we have accepted;

f As we have said in the introduction, the author was a disciple of
the celebrated Chanakya whose whole life was devoted to one eternal
round of stratagems ; hence it is not to be wondered at, that the author
should retain some tortuosity of policy which he had inherited from his
preceptor.

X What the author means is this : — The people, when well -cared for
and cherished by their sovereign, try with all their heart to bring about
the prosperity of the latter.

■■■I

I. X OR his own safety
B king should keep bis sons
left to themselves, these latt
vdeat longing for the enjoy
2. Princes, intoxicated
restrain them, are like ele
ichor and having none to ust

■ Here is what Professor WJ
exudit^ from the temples o( eli
ihaE thb juice which exudes from
in the season of rut, should have
History. I have not found anj
nor in the more recent publiiiation.
on this subject seems to have
Sports of the East' states that
there is an aperture about the !
uudes ; but he does not appea
In tlie lexicon of Amara this juicf
elephant, while it flows, is distingu
ifattd.' When the animal is c
Id exude he is then called Udl
I and fragrance of this fluid Is fi
I The scent of the juice is commonl;
Aoarers and is supposed to i
, 45 Sec I.

t Ankusa as applied to ele|
*phant -drivers to keep these an
unmanageable ; these hooks are ti
X The adjectives, contained i
cable both to princes and e
nieanings.

68 KAMANDAKIYA NITISARA.

ing under a strong conceit that they are rightfully entitled
to the royalty,* they can kill their royal sire or their brother.-f

3. A kingdom, which, princes inflamed with arrogance
aspire after, is defended with great difficulty, like preyt
scented by a tiger.

4. When held under control, these princes, if they find
any the slightest weakness in him that exercises authority
over them, are sure to slay this latter, like lion-cubs slaying
their keepers at any the sh'ghtest inadvertence.

5. A monarch should, through the agency of his faithful
servants, coach his sons in lessons of humility. § A
dynasty, of which the princes are immodest, speedily meets
with its falls.

6. A son of his loins, graced with good manners, should
be crowned by the king as the heir-apparent to the
throne ^ and a prince, transgressing the limits of decent be^
haviour, should, like a vicious elephant, be tethered to inferior
pleasures. II

7. Princes of the blood do not deserve disownment^
even when they are hopelessly corrupt ; for, when in distress^
resorting to a monarch hostile to their royal sire, they can
assassinate the latter.

8. A king should cause difficulties to a prince ihordi-

.Ai.^iWai— ^*^a*K^^A»a

* The words in the text is Avimaninag, in rendering which
we have followed the explanation embodied in the notes.

f The commentary explains ' that brother only who is the heir-appar-
ent to the throne or the crown-prince as he is callecl.'

X Lit : translated the word in the text would be *flesh/

§ The commentator here very aplly points out that there are two
kinds of modesty, one that is born with the man, and the other the
result of culture ; both these kinds are indespensable for a prince.

II *For then' says the commentator, * engrossed in low, carnal enjoy-
ments, he will have no leisure to hatch any conspiracy against his royal
father.'

KAMAKDAKn

natdf addicted to any vyusatu
vyasana\i he should so tor
latter might be speedily tran
fathers-t

9- A monarch^ should ain
his conveyances, beds, seats,
ornaments and in every thing
even if the slightest suspicii
present.

lO. Having bathed in w,
the (baneful) effects of poisoi
person with aotidotaiy gems,$

* The lexicographer Amara gi
Vyasana (l) calamity or disaster,
habits engendered fay lust and ang
desi Kamajakopaje.' The last-DM
The vices of lust have been said to
in number, - (For a full explanation
t Another meaning seems possil
of his boon-companions.' The coroi
X This Sloka, of course, s«^
resorted to, at the verj last, when all
of an incorrigible prince. It b bettei
vidous prince should die than live t(
iatber.

J Having finished his advice
piinccs, the aothor now begins his !
the nature of poisons and their effc
^so about the expedients which are i
being administered poison to.

\ The commentary explains, '
able ladies.'

\ At the time when the author w
guarded and praerved wHh the flowi
(.Nduinh'iini speciosum) coold nt
(lo not know whether mordem Bol
aWie-named plant or not.

* The gem is said to possess

JO KAMANDAKIYA NITISARA.

examined food^ being surrounded by physicians well-read iff
the scienceof Toxicology.*

.II. Vringa^rajaf .Suka and Sharikd.X these bird^
emit distressful notes, being greatly terrified at the sight of
a venomous 3erpent.§

have been vomitted forth by Gadura, the great winged enemy of the
serpent species, on whom even the virulent venom of the snakes can
produce no injurious effect. Even in these days, snake-charmers are
found to apply a kind of black stone on that part of their body where the
deadly reptile they dangle may happen to drive its fangs. This stone is
popularly known as the visa pathara or the poison-stone ; it is believed
that the stone has power to extract all poison that the system may absorb.
We can not vouch for the identity of the visa pathara with the antido-
tary gem of the author's days ; nor can we assert that really the stone*
has any property for counteracting the effects of poison. For further
enlightening our readers on the point, we quote below an ancient Sloka
and subjoin its translation :

' Rachito Gadurodgara ntaniryasya vibhusanam,

' Sthavaram jangamam tasya visam nitvisatam vrajet^

For him, who has adorned his person with the gem vomitted forth by »
Gadura, all sorts of poisons, either mobile or immobile, are turned into no
poison i.e., loose their baneful power. Probably this poison-stone has-;
sbme affinity with the bezoar (vide infra note to Sloka 14th).

' ♦ Jdnguld — ^means poison, the word is very rarely used ; jdnguld^
vit is a dealer in antidotes. The use of this compound goes far tor
establish the antiquity of this book.

f A sort of bird, apparently a variety of the shrike termed malabat
«^Lanius Malabaricus.

% Suka (Parrot) and Sharikd (gracula religisoa) are represented in
all Hindu tales as the male and the female, both gifted with human
speech ; they are constantly introduced, the one exposing the defects of
the fair sex and the other inveighing against the faults of the male sex .^
The fancy of ^ mainUining thiese pets seems to have been equally pre-
valent in the East and the West. As to the fact of their crying out .
at the sight of a serpent, to which the author alludes, we are not in a
position to enlighten our readers.

§ The text of this part of the Sloka is surely vicious. The one
difficulty, one has to face in rendering works of this nature, is to detect

KAMANDAKIYA NITISARA.

71

12- At the sight of poison, the eyes of the chokara^
lose their natural hue, the chrouncha^ is visibly intoxir
cated, and the kokilaX becoming mad, pays his debt of

nature. §

13. Always at. the sight of poison, a feeh'ng of languor
takes possession of creatures. Examining, through one of these
^nethods, his eatables, a king should put them into his mouth.

14. Snakes cannot exist where the droppings of the
peacock U and the Prisata^ are kept. Therefore a king

the errors that have crept into them ; the last portion, if substituted by
* envenomed eatables ' will convey a meaning appropriate to the text.

* Chakora (Perdix rufa) is a crimson-eyed bird that is fabled' io
live in the air and never to descend on earth. It is said that the bird
sustains itself on moon-beams, and so has virtually to starve during' tHe
greater portion of the dark-half of a month. Some authorities identify
Uwith the Greek partridge. But the chakora resembles the bird of
paradise still more closely which latter are described to be the inhabi-
tants of the air, only living on the dew of heaven and never resting on
earth.

f Cr^uncAtf— This bird belongs to the genus of aquatic fowls with
cloven feet. It is said to be the same with the heron or the curlew
(Ardea jaculator) ; the Crouncha is well known among Sanskrit writers
for its connubial affections.

X Kokila (Cumulus Indicus) is the Indian cuckoo. As in the West, so
also in the East, the rich melody of the note of this bird harbingers the
arrival of the Spring.

§ Regarding the changes, which, the author says, all these birds
.undergo at the sight of poison, we can not enlighten our readers.

II The idea that the faeces of peacocks can drive away snakes ^ has
probably originated out of the belief so much current in the East, that the
peacocks devour serpents. Naturalists, at least Buffon, do not make
mention of any such phenomenon. Here is what he says regarding the
food of the peacocks. ' The peacock lives on corn, but its favorite food is
barley. However it does not reject insects and tender plants, and so
capricious are its appetites that it is not easily restrained from the most
unaccountable depredations on the dwelling, the firm, or the garden.'

^ Prisata — is the porcine deer ; regarding the virtues of the dung
of Prisata we can not enlighten our readers. But an idea suggests itself
to us, which is, that the author may refer to the bezoar stone produced by

72 KilUANDAKIYA NtTlSARA.

should always allow peacocks and Prisafas to roam at liberty
inside his man son ."^

15. In order to examine the rice offered to \Am for his
meal, a king should at first throw some of it on fire ; then he
should throw some of the same to the birds, and watch the in*
dicatioRS.

1 6b t(If the rice is contaminated with poison) then the
fumes and flames of the fire will assume a blue color,:^ and
it will produce crackling sounds ; the birdis (that have eaten
the envenomed rice) will also die from the effects of poison.

17. Rice mixed with poison is characterised by the ab*
sence of unctuousjty,§ by intoxicating properties, by rapid
cx)oUng,|[ and by pallidness ; and the vapour it emits is
light-blue in hue.

ga^^les, antelopes, wild and domestic goat and sheep. Two kinds of
this stpne were particularly esteemed, the Bem>ar arientale from India
and the Bee^^r occidentale from Peru. Some authorities have asserted
that the true occidental bezoar is the production of monkeys. The
oriental bezoar was prodigioosly in vogue in Asia and in Europe
and it used to be administered in, all cases in which our
prvaeot physicians pr^cribe cordials and other antidotes. This
calculous concretion was formerly regarded as an unfailing* antidote
to poison. Probably the bezoar is the thing which in a previous Sloka
.the author has denominated as the gem vomitted forth by Gadura.

* Over and above the usefulness of peacocks and the Prisatatt they
were considered as objects of luxury by oriental sovereigns.

f The: authoi; now proceeds to describe the indications, for the ao
.curaey of whick we cannot pledge ourselves.

{ We CAn not 8ay> whether or not, what the author asserts wilt be corro-
. hoiked by the. conclusions of chemistry. But so far we can say, that arsenic
•or any preparation of it» acted upon by fire, may emit a blue flame and
fume* As there are various sorts and kinds of poison, we cannot
specify all the reactions that will be produced when they are thrown on
fire^ The latter portion of the Sloka is self- evident.

^ The commentator explains, * is not boiled and softened even in
the highest temperature^'

II For Salyofm of the text the commentary substitutes Saityam which
yields a rational meaning'.

KAMANDAKIYA NITISARA. 73

iS. Curry contaminated with poison soon becomes juice-
less and vapid ; when decocted it yields blue spume, and then
its savoriness, delicacy and sapidness are all dostroyed.

19. The shine of liquid substances mixed with poison, is
either hightened or lightened ; their surface looks bright*
and fringed with foam.

20. The shine of envenomed iluidst becomes blue, of
milk and its preparations becomes coppery, of wine and
other intoxicating drinks and of water resembles the hue of
the KoktlaX ; their dimples become blue and broken and
sometimes a little elevated.

21. All hydrous substances,^ when envenomed, soon be-
come faded, and persons well-read in toxicology assert that
though not decocted, the juice of these substances seems to
be extracted ; their color turns dark.

22. All anhydrous SMbstances|| when mixed with
poison becomes withered, and tarnished in color. All acrid
things (when envenomed,) become delicate and all delicate
things become acrid. Who can say that poisoning destroys
a small number of animals ? ^

23. When smeared with poison, blankets and carpets

* For Rdjirurdhd of the text the commentary gives Rdjatdtirdham
which reading we a<^opt.

t Says the commentator 'such as, the juice pressed out of sugar-
cane &c'

X Vide supra note to Sloka 12th.

§ The word in the text is Adra ; the Commentary explains the line say-
ing, 'Raw fruits and paddy, when envenomed, become faded in color near
their foot-stalk ; never ripening, they appear to be withered and their
color turns dark ; so say those who are versed in toxicology.'

II The commentary hints at h different signification by asserting
that Suska things mean Katakas (bracelets) and other such ornaments.

% The last line of the text is surely vk:tous, as no appropriate mean-
ing can be made out of it. It is a marring interpolation which
has been foistered into the text in lieu of a line in the original M.S.

10

74 KAMANDAKIYA NITISARA.

are covered over with black round spots, and stuffs made of
cotton"^ down and fur, become totally destroyed.f

24. When envenomed, minerals and gems are tarnished
with stains ; and their spendour, glossiness, weight, hue, and
agreeableness to the touch, are all destroyed.

25^.^-26. Pallidness of countenance, faltering speech,]:
constant yawning,§ stumbling steps^|| tremor of the body^
perspiration,'^^ anxiety without cause, casting of watch
ful glances on all sides,tt avoidance of necessary occupa-
tions}! and of their abode — these signs a clever man should
mark, as they betray those who administer poison to others.

27. A king should take his medicines and cordials after
haying made his medical attendants take a portion of them.
He should take his drinks and potions and edibles after they
had been tasted by those who offer them to himself.§§

25. The female attendants|||| of a monarch should place
before him only those articles of toilet which have been
thoroughly examined and then (packed and) sealed (by the
ministers).

. 29. Whatever things come from unknown persons and
sources should be thoroughly examined (before they reach the

* For tantu the commentary supplies taru or the barks of trees,
^hich we cannot accept.

f For Dhansa the commentary gives Vransa which means 'to fa)l off'«
We see no necessity for this change.

X For tagveda of the text the commentary gives Vhgvonga whkfo
reading we have accepted.
- § Like one recently awakened from sleep.

II Supply 'even in level tracks.'

^ Supply 'in the absence of cold.'

** Even when a breeze is blowing.

W As if to descry whether somebody is coming to punish them,

%X Such as, cooking of articles of food.

(} For lucidity's sake we have deviated a little from the text.

mi For Paricharik& the commentary gives Parichdraka which makc9
no material difference.

KAMANDAKIYA NITISARA. 75

king). A monarch should always be carefully guarded,
gainst his friends and foes alike, by his body-guards.

30. A king should ride on conveyances and vehicles which
have either been thoroughly examined by himself or which
have been recommended by his acquaintances. He should
never pass unknown* and narrow roads.f

31. A monarch should keep near him^ as his body-guards,
those persons, all whose secret designs are known to him^t
whose family had served his own forefathers, who are
trustworthy and on whom endowments have been settled.

32. A king should shun at a distance those who are sin-
ful, those who are crooked, thosef whose faults have been
detected§, those who have been ostracised and those who
come from the enemy.

33 |] A king should not go on board a vessel which is
being tossed by the tempest, the crew of which have not
been previously tried, which is fastened to any other vessellf
and which is frail and rolling.

34. la very sultry da^s, accompanied by his friends, a
monarch should immerse himself into waters, which he him-
self has examined, which are pure and shorn of shoals of
fishes and alligators^ and on the banks of which, his own
soldiers stand in a circle.

* Unknown both to himself and to his ministers and followers.

t So that he will have no possibility of falling into an ambush laid
by his foes.

t The commentary explains the word otherwise, viz.^ — 'whose evil
deeds have l>een seen and overlooked by the king/

$ The commentary explains, 'those who act in open defiance to the
ordinances of the Shastras.\

II The author now proceeds to give directions which are calculated
to insure the safety of kings during voyages and sports and hunting
parties and meetings, visits &c.

% Ox more correctly 'which is beinjg^ towed by any other vessel.'

i

76 KAMANDAKIVA NITISARA«

35. Avoiding dense forests,^ a monarch should resort
to parks^ the inside and outside of which have been thorough^
]y cleared by the guards. There he should indulge in
pleasant pastimes agreeably to his age^ and should not
pluQge headlong into sisnsual enjoyments.f

36. Desirous of hunting, a light-handfdj monarch, in
order that his aini might not fail, should enter, being followed
by a well-disciplined and well-accoutered§ army, a wood, the,
access to which is easy, the outskirts of which have been
reconnoitered and are guarded by soldiers, and which abound
in game and is (therefore) a suitable place (to hunt in).

37. Even when a monarch wants 10 see to his own
mother, he should at first have the apartments thoroughly
searched ; he should then enter (the apartments of his mother)
being followed by trustworthy and armed guards. He should
never linger in narrow and perilous woods. ||

38. When a tempest rages blowing dusts and gravels,
when dense clouds swelling with rain overspread the firma-*
ment, when the sun-shine is exceedingly severe,1f and when
the darkness is impenetrable — iat these times, a king should
never, during seasons of peace, stir out.

39. At the time of going out and coming in, a king,
with a view to display the elegance of his proportions, should
pass by high-ways, clearing the crowd that obstruct him on
all sides.

* The commentator explains, 'rendered impassable by copses,
i:rt^pers and underwoods.*

f According to the commentator, the rendering would be, 'should not
run in pursuit of objects of sensual enjoyment.'

X That is, 'swift in discharging missiles/

§ For Suvega^ the commentary reads Suveska which reading we
have adopted.

II This line is misplaced or th^re is something vicious in the text ; it
would be more appropriate to place this line in the beginning of this
stanza, in which case it would be taken with the previous stanza.

^ Supply 'generating great heat and sultriness.'

KAMANDAKIYA NITISARA. 77

40. A king should never join a Tair or a festive train ;*
he should not go to a place where there is a great conflux
of men.f He should never go anywhere, when the appoint-
ed hour for such going is past

4t. .(Daring the night)^ a king should roam inside his
own seraglio, being attended upon by hunch-backs, dwarfs,
Kiritas^ and eunuchs clad in mail and graced with tur-
bans.

43. Honest|| attendants of the harem, knowing the
king's pleasure, should, with becoming humility, entertain
him with pastimes which have nothing to do with weapons,
fire and poison.^

43. When Lhe king remains inside the seraglio, the
guards of the women's apartments, whose honesty has been

* More lit : 'Entertainments given by native theatrical parties at a
(air or festive scene.'

t The text is vicious and for JalasamhSdha we substitute ^ant'
ttmbddha.

{ It was a custom with oriental monarchs to wander at night inside'
Iheir own seraglios and sometimes in their town, in order to inform
themselves about the real state of their dominions and whether the sub-
jects are all in peace and satisfied with themselves.or they bear any malica
towards them. The author now goes on to give directions which will
protect monarchs from being surprised during auch rounds.

j They are a degraded mountain tribe, living by hunting, fowling
&c. At first it would seem curious that a king should be advised u> take Ihs
help of the hunch-backs and dwarfs, incapable as they are, of rendering
it, at the time of a surprise. But we shotild remember that the kiq;
is also guarded by a most formidable band of Mountaineers aod
eunuchs who naturally form the most faithful and vigilant guards, 'i'he
usefulness of the dwarfs and the hunch -backs lies in their very great
intellectual powers. The last portion of our remark is illustrated by
Kuvj'd of the Ramayana, the maid of Kaikeyi. The custom of employ-
ing eunuchs in protecting the harems was prevalent from time immerau-
rlat in Hindustan, whence perhaps the Mahomedans transplanted it to
their country.

II Whose honesty has been tested by the 'test of c

H As these naturally breed danger.

7^ KAMANDAKIYA NITISARA.

commended by the virtuous and who are skilful in the act
of protection'^ should protect him, with weapons ready
for use..

44. Men of the venerable age of eighty and women of the
age of fiftyit and orderlies belonging to the harem should be
entrusted to look after the purity and cleanliness of the
inner apartments.

45. Courtezans^ having bathed and changed their
garments and being decked with pure ornaments and gar-
lands of (lowers, should dance attendance upon the king4

46. An attendant of the inner apartments should hold
no intercourse with magicians, Jatilas\^ and Mundas^
and harlots. (For, being employed by hostile monarchs,
these might induce the attendant to do injuries^ to his royal
master).

47. The attendants of the sieraglio should be allowed to
go out and come in, only when the things they carry would
be known to the guards and when, if questioned, they would
be in a position to furnish sufficient reasons for their egress
and ingress.lT

* For Ayuhiakus€Ua, the commentary gives Ayudhakusala.

f The warmth of passions having subsided, they will not indulge in
any amorous caprices and intrigues.

X The readers may take exception to this Sloka ; but admitted or
npt, it b a fact, that with royalty this vice (of maintaining harlots in
their keeping) is more or less prevalent. Perfectly aware of this fact,
the author wisely provides courtezans in the harem rather than allow
kings to frequent places of evil repute where danger is possible at each
step.

{Lit: those who bear matted locks on their head ; here the Saivites
are referred to.

II Lit: those who bear a hairless head ; the mendicants and oat^/i-
navites are referred to.

^ The last line, the commentary explains thus "to say that they are
going on th^ king's errands."

KAMANDAKIVA NITISARA. 79

48. A king should not see any one of his dependents
suffering from any disease.* But when his pnncipal attend-
ant is attacked with any virulent malady, the king should see
him (having taken proper precautions for his own safety) ; for,
one afflicted with disease is worthy of everybody's regard.

49. Having bathed and having smeared his person with
unguents and perfumes and being decked with garlands of
flowers and magnificient ornaments, a king should hold inter-
course with his spouse who had also bathed and decked
herself with pure garments an4 excellent ornaments.t

50. From his own apartments, a king should never go
to see his royal spouse to the suit of chambers belonging to
her. He should not place too much confidence on his wjves,
even if he might be greatly beloved of them.

51. His brother! slew king Bhadrasena, when be was
staying in the apartment of his queen. § The son of his own
loins, bidding himself underneath the bed of his mother, slew
the king of the Karusa.||

52. The king of the Kasis, when indulging in dalliances in
secret, was assasinated by his queen who gave him some iried

* In order to prevent contagion as well as infection.

t The commentator remarks, 'such nice attention in matters of dress
and toilet goes to enhance the affection of the couple, which is very desir-
able.'

t The pertinency of his remark contained in the last line of the
previous slokar the author now goes on to illustrate.

j The allusions are obscure and in explaining them we entirely
depend on the commentary which in some places again is silent. King
Bbaddrasena, suspecting some illicit alliance iMtween his spouse and his
younger brother Virasena, prohibited all access of the latter to his queen.
Thisexasperated the couple, and Virasena being urged and assisted
by his royal mistress assassinated his tirother.

II The ruler of the Karusas incurred the displeasure of «ne of hb
wives, for having bequeathed his kingdom to a son of his, by another
wife. The displeased lady, with her disappointed son, hatched a cons-
piracy to assasinate the king and actually carried it into action.

Bo KAMANDAKIYA NITISARA.

grain mixed with poison to eat, assuring him, at the same
time, that they were mixed with honey.*

53. King Souvira's consort slew him by the poisoned
jewel of her waist-band. King Vairanta was slain by the
nupura\ and king Jarusa by the mirror (which both were
poisoned) of their queens.

54. King Viduratha fell by the dagger of his spouse
which she kept concealed in her hair-knot.J A king should
avoid all serpentine dealings with his friends, but have re*
course to them against his foes.

55. A monarch, whose wives are properly protected
(from evil influences) by his well-wishing dependents, holds
in his possession this world and the next abounding in all
sorts of enjoyments.

56. A king, desirous of securing virtue, should, in due
order, hold sexual intercourse with his wives, night after
nighty having increased his potency by the . ceremony of
Vdjtkarana.^

57. At the end of the day, ascertaining his routine of
business (for the next day), and taking leave of his
dependents, and having all necessary acts performed by maid-
servants and women, a king should moderately indulge in
sleep, grasping his weapons in his hands,|| and being well-
guarded by his trusty relatives.

< ■ ■ "■ ■I

* The commentary is silent on the point so we can not enlighten
our readers.

t A girdle of small bells, a favourite Hindu ornament, worn
round the ankles and the wrists, which emits a ringing noise as the \
wearer moves. Professor Wilson renders it into 'tinkling ^one/

% The word in the text is F#«f, which Professor Wilson explains thus : (
' The Veui is a braid in which the long hair of the Hindustanee women I
b coUected.' I

\ The act of stimulating or exciting desire by aphrodisiacs.

B For dskastra the commentary gives askastra which reading we
reject.

KAMANDAKIYA NITISARA.

8l

58* When a ruler of men in perfect accordance to the
rules of Polity, keeps his eyes open to all affairs of the state,
then do his subjects enjoy a peaceful sleep being relieved
of the burden of anxiety. But when their sire-like* sove-
reign is demented (by the objects of plasure) their sleep is
disturbed by apprehensions of the wickedf (thieves, assas-
sins, &c). When the king keeps awake all his myriad sub-
jects cannot sleep>

59. The sages of the past have said these to be the

characteristics of a perfect monarch and monarchy. In this
way, preserving justice, a ruler of men steps into the status
of the foster-father of his subjects.

Thus ends the seventh Section, the guarding of his sons
and his self by a king, in the Nitisdra of Kdmandaka,

Ml 1

SECTION VIII.

.«

-00-

I. Supported by a solvent treasury and an efficient
army, assisted by his ministers and officers of state, and
secure in his own castle, a central monarch should direct his
his attention to the consolidation of his kingdom. J

* For Svapiti of the text, the commentary gives Swapitari which
yields a better meaning.

t For Sambhaydt the commentary gives Asatbhayht which reading
we have adopted.

X As the word Mandala occurs too often In this Section, we should,
at the very outtset, give our readers an idea of the meaning of this word,
so that they might be, hereinafter, able to comprehend clearly what the
author would say. Mandala, ordinarily, means a circle ; derived from
this meaning, a secondary signification is ascribed to the word where
II

•I r

S2 KAMANDAKIYA NlTlSAR/\.

2. An warlike sovereign, environed by anumber of friettd-
ly dependencies and subordinate chiefs, reaches the zenith of
prosperity,* while encompassed by a circle of inimical (rdyal)
neighbours, he wears away like the wheels of a chariot-

3. Like the moon with all her digits full, a sovereign with
the constituents of hisgovernmertt perfect,t appears agreeable
to all beings. For this reason, a sovereign, desirous of
victory,^ should keep the limbs of his government in tact.

4. Minister, castle, kingdom, treasury and army,— »
these five have been said, by persons well-versed in Polity
to be the principal constituents of a central sovereign.

5. These five and the allied sovereigns and, in the
seventh place, the central monarch himself,— these together,
have been said by Vrihaspati to compose what is
known as 'government with seven constituents.'

it is used in political diction. According to our author, Mandala^ in
politics, signifies 'the circle of a king's near and distant royal neigh-
bours.' The number of foes and allies included inside this circle varies
according to the opinions of diverse authorities on the subject. As
the reader will see, our author has furnished an exhaustive list embody-
ing the opinions of the experts on this point. Generally twelve kings from
a Mandata, namely, the Vijigisu or the central sovereign (lit : one who
wants to consolidate his kingdom by obtaining victory over his royal
neighbours), the five kings whose dominions are in the front, and the four
Icings whose dominions are in the rear of his kingdom, the Madhyama or
thfe intermidiate monarch and the Udhstna or the indifferent king. The
designations, duties and natures of the kings, in front and in the rear,
have been specified by the author himself, and so we need not anticipate
him. When the description of the Mandala will begin, we shall furnish
our readers with a diagram, which we think, will help them in under-
standing the true signification of the word.

* The word in the text lit : translated would be, 'appears beautiful.'
f Though the word in the text is Mandala, yet on the authority of
the commentary, we render it into 'government with its constituents.'
This also is another signification of the word in politics.

{ For the true signification of word vide suprd note to Sk>ka I.
also Sloka 6th.

KAMANDAKIYA NITISARA.

83

6. A monarchy who is equipped with these constituents
(ia a thriving slate), and is endued with irrepressible energy,**
and is pains-taking and who, ever ardently, longs to obtain
victory over others,— such a monarch is worthy of the desig-
nation of Vijigisu.

7. tNobility of extraction, serving of the elders (in age
and in knowledge), energeticalness, ambitiousness in aims,{
power of penetrating into the hearts of others, keeness of
intelligence, boldness,§ truthfulness,

8. Expeditiousness,|| generosity,1[ humility,$ self-re-
liance, conversance with the propriety of place and time
(for the successful execution of an act), resoluteness,*^
patience for the endurance of all kinds of sufferingsft*

9. Knowledge of all thingsft skilfulness, physical
strength,§§ secrecy of counsels, |||| consistency ,1f^ couragious-
ness, appreciation of the devotion displayed by servants,
gratefulness,

* The reference is to the Utsahasakti^ for which vide note to Sloka

1* o6Ct I*

t The author now proceeds to enumerate the qualities that are
indispensable for the Vijigisu.

X The commentary explains, 'who disdains to give away things o£
very small value * i.e., *who is very liberal.'

§ The commentary explains 'absence of the fear of his councilors.'

II Lit: translated the word would be 'absence of procrastination/

^ Lit : translated, 'absence of meanness (i.e., enviousness).'

$ Also 'absence of covetuousness.'

** The commentary explains 'determination of not to abondon one
seeking protection.'

' ft The commentary explains, 'capability for suffering the pangs of
hunger and thirst.'

XX The commentary says 'proficiency in all the arts.'

\\ For Sada of the text the commentary gives Urjas which reading
we have accepted.

nil 'Owing to his countenance and designs being inscrutable' goes on
the commentator.

^^ The commentator explains 'avoidance of sophistical reasoning.*

I'

j)i--

I

84 KAMANDAKIYA NITISARA.

10. Affection for those seeking protection, forgiveness,
avoidance of fickleness, knowledge of his own duty^ and
of the Shhstras,^ sagacity, far-sightedness,

11. Indefatigability, righteousness, shunning of crooked
councilors, and a natural swell of soul 4 these are said to
be the necessary qualifications of a Vijigisu^.

12. Though devoid of all these qualities, yet a king is
worthy of the name Rajan^^^ if only he possesses Regal pro-
wess.^ A king, endued with Regal prowess, inspires terror
into the hearts of his enemies, like a lion striking terror into
the hearts of the inferior beasts.$

13. By the substantiation of his prowess,"*^* a king at-
tains to the highest pitch of prosperity ; for this reason,
always putting forth his endeavours,tt he should establish
his prowess.

14. The mark, that distinguishes the enemy of a monarch
(from his friends), is the pursuance of one and the same
object by the former in common with the monarch him-

* The commentator specifies the duty saying it to be 'the act of
cherishing his subjects.*

f Shdstras here mean Military sciences.

J The word may yield another meaning namely 'geneality of
temperament.*

§ Instead of every time repeating a long- winded phrase we propose
to use the original word, which we have explained in a previous note.

II Lit. 'one who cherishes his subjects.* c.f. Rdjd prahriti ranjanat.

^ Vide note to Sloka I. Section I.

% The last line of the Sloka is hopelessly vicious, which, without the
help of the commentary, cannot be at all understood. The commentary
reads "Pratapayuktdt trasyanti pare singhat mrigd iba."

** The commentary, not accepting the ordinary meaning of the word,
suggests,' 'the fame that a monarch earns by subjugating all monarchs
hostile to him,'

f\ The commentary adds, 'by way of making war-like preparations,
and waging wars.'

KAMANDAKIYA NITISARA. 85

self.* And that enemy is to be regarded formidable who
is endued with the characteristic qualities of the Vijigisu.

15. A covetuous,t and inexorHblej:, and inactive,§
and untruthful, [[ <ind inadvertent and cowardly and delinquent,
and injudicious monarch, who dispises skilful warriors, is
said to constitute an enemy who may be eradicated with

16. KThe Art, i\\c Mitram, the Arimitram, the Mitra-

* What the author means seems to be this. 'A monarch should
regard those among his royal contemporaries to be his enemies, wh»
endeavour to appropriate to themselves the dominions and wealth, on
which he himseK has set his eyes. The pursuance of one and the
same purpose (regarding a certain territory &c.) by two rival sovereigns,
goes to engender ill-feeling and enmity between them. The truth o(
this proposition needs no illucidation ; c. f. ' Two of a trade can
never agree.' The reading in this part of the Sloka is vicious and Avi~
lakskanam should be Arilakshanam.

t The commentator adds, ' hence illiberal ; and illiberality estranges
his subjects from him, which again renders him materially weak.'

t Says the commentator, ' who by his sternness inspires his people,
with terror.'

\ The king being inactive, the subjects also, becoming lethargic and
idle, render themselves susceptible of an easy victory.

II The subjects also catch the same habit from their sovereign,
which materially diminishes their moral courage,

^ Now the author proceeds to describe what is called a Mandala,
and he quotes the different opinions of the different authorities regard-
ing the definition of the term. The diagram interleaved represents a
Mandala containing the three hundred and twenty-four monarchies (each
marked by a circle), the highest number, as the reader will see, that is
included in a Mandala. Of these, the circles marked, I. 3. 3. 4. 5. 6. 7.
8. 9. 10. 1 1. [3. are of importance,expIanation5 whereof are subjoined.

The cirde marked i. represents the dominions of the Vijigisu or the
central sovereign, who wants to consolidate his empire by conquering
and befriending the other sovereigns whose domains are representi-H
by circles marked 2. 3. 4- 5- 6- 7- 8. 9. 10. 11. and 12. The cirrl.^j
marked i. 3. 4. 5- and 6. represent the monarchies which lie in front
of the domain o( the central sovereign.

86 KAMANDAKIYA NITISARA.

witram,^nd i\i^ Arimitramitram^ihtst are the five sovereigns

« ■ ■ ■ ... ■ ,

The circle marked 2. represents the dominions of the Ari or the
enemy (of the Vijigisn). The contiguity of these two dominions often
gives rise to disputes regarding the boundaries thereof, and so ferment
an implacable enmity between the sovereigns ruling over them. It is
also generally observed that the adjacency of two monarchies naturally
causes disputes between their sovereigns.

The circle marked 3. represents the dominions of the Mitram or the
ally (of the Vijigisu), This alliance results in this way. The dominions
of the sovereign of the 3rd circle are adjacent to those of the sovereign of
the 2nd circle, and consequently, as before, they become hostile to each
other. The sovereign of the ist circle or the Vijigisu, taking advantage
of this hostility, befriends the sovereign of the circle marked 3.

Tlie cirde marked 4. represents the dominions of the Arimitram or
the enemy's ally. His kingdom being contiguous to that of the Vijigisu's
ally, he turns hostile to the latter, and consequently becomes the opponent
of the VifigisUf and the ally of his ( Vijigisu's) enemy.

The circle marked 5. represents the dominions of the Mitramitram
or the ally of the Vijigisu's ally, whose attitude, as may easily be
supposed, is friendly to the Vijigisu and his allies, and hostile to the
Vijigisu's enemies and their allies. Here also the rule of contiguity
determines the attitude.

The circle marked 6. represents the kingdom of the Arimitramitram
or the ally of the enemy's ally. His dominions being contiguous to
those of the ally of the Vijigisu's ally, he naturally stands in unfriendly
relations with the Vijigisu and his allies. This hostility with the Vijigisu
prompts him to side with the former's enemies.

The circle marked 7. represents the dominions of the Madhyama or
thejfljermidiate king, whose dominions are contiguous both to the domi-
nions of the Vijigisu and his enemy. So this king may become either an
dilly or an enemy to either of them. His power and his attitude have
t>een described by the author himself and we need not anticipate him.

The circles marked 8. 9. 10. and 11. signify the monarchies situated
in the rear of the Vijigisu.

The circle marked 8. represents the domain of the Pdrshnigraha or
one who is situated in the rear. The attitude of this monarch has not
been defined, which may both be hostile and friendly ; but more often
it is hostile.

The circle marked 9. represents the dominions of the Akranda or
the king whose kingdom lies, in the rear, next but one, to that of the

KAMANDAKIYA NITISARA. 87

whose domains lie consecutively in front of the dominions
of the Vijigisu,

17. The king just in the rear of the Vijigisu is designated
P&rshnigrhha ; after him comes the Akranda ; then comes
the Asdr&s of tliese two. This is the Mandala of ten kings in
respect of the Vijigisu^

18. The sovereign, whose domain lies interveningf the
dominions of the Ari and the Vijigisu^ is denominated

Vijigisu, Akranda has been defined to be a king who prevents an ally
from aiding another. If the Pdrshnigrdha be inimical to the Vijigisu^
Akranda prevents the ally of the Pdrshnigrdha to join him, and this
he can do easily, as his kingdom lies intervening those of the
Pdrshnigrdha and his ally. Akranda is therefore naturally friendly to
the Vijigisu,

The circles marked 10. and 11. represent the domains of the two
Ashrhs^ or the two monarchs who respectively support the Pdrshnigrhha
and the Akranda ; they are respectively called Pdrshnigrahhshra and
Akrandhshra, Their attitude may be easily divined.

The circle marked 12. represents the dominions of the Uddsinajxr
the neutral sovereignT his dominions lie beyond those of th€ enemies
and allies of the Vijigisu, The power,nature and attitude of this king have
been described by the author himself bereinafter, and so we refrain from
entering into details regarding him.

These twelve kings ordinarily constitute what is called a Mandalam
Of the rest of the three hundred and twenty-four monarchies, no special
explanation is necessary, as their respective relation may be considered in
the same light as before. The description oi^ Mandala has also been given
by Kullukahhatia and Mallinhtha in their respective commentaries on
Manu3x\6^ Sisuphlabadha ; Manu^s description of a Mandala completely
tallies with what is given by our author. We need not quote Manu here,
as the number of Sections and Slokas has been given by the commen-
tator in course of his explanation of every Sloka. The reader may
compare Manu at his leisure.

* The commentator in annotating this Sloka says that the Prdshni*
grhha^s attitude towards the central sovereign is hostile,in spite of which,
he is called a Prhshnigrhha or a supporting sovereign.

t Strictly speaking, the dominions of the Madhyama do not inter*
vene those of the Ari and the Vijigisu^ but verge on them. Refer to our
diagram.

88 KAMANDAKIYA NITISARA.

the Madhyama. His attitude becomes friendly* when the Art
and the Vijigisu are united together, and it is hostile to
them both when they are disunited from each other.f

19. Beyond the Mandala composed of these sovereigns^t
lies the domain of the Udhsina^ who is by far the most
powerful of them all. He Is capable of showing grace to
them all, when they are united, and of crushing them when
they are separated. §

20. These four, namely, the VtjigisUy the Arty the Madhy^
anta and the Udhsinay have been said to be the principal
components of a Mandala,\ This is the Mandala of four
sovereigns described by Maya conversant with the Political
science.1[

21. According to Puloma$ and Indra, the Vijigisu the
Arty the Mitranty the Pdrshnigrdkay the Madhyama and the
Udhsiutty constitute what is known as a Mandala of six
monarchs.

* This friendliness he shows by helping them with men and money.

t In rendering the last portion of the Sloka, we have been a little
free. Lit : translated, it would be, *this Madhyama is capable of showing
grace to the Ari and the Vijigisu when they are united,and he is capable
of slaying them when they are disunited.

% The reading in the text is vicious, which ought to be Mandalat
Vahis chaitesham.

§ For Dhyasthnam read Vyastdnam which will yield the proper
meaning.

II The commentary explains i/w/a Prakriiayas In a different manner,
saying that 'these four constitute the primary source of all the other
constituents of government.*

^ For Mantrakusala of the text the commentary reads Trantraku-
sala. Mantra means counsel and Tantra means here the science of
Polity. Maya is one of the many Acharyyas or teachers of the people.
We can not say whether this Maya built the great court-hall for the
son of Pandu.

% Is the name of a demon, the father-in-law of Indra. For Indra,
Vide note to Sec, II. Sloka 35, also Sec. IV. Sloka 21.

I

KAMANDAKIVA NITISARA.

32. The Udhsina, the Madkyama, and the Mam
'Viji^su*, taken together, constitute the Mandala
Itiags, mentioned by Usarias-t

23. The above-mentioned twelve kings, togethi
ally and an enemy of each,t constitute the Mi
tbirtj-six kings§ to which Maya again has referred.

24. The disciples of Manu|| (men) enume
Prakritis^ namely, minister, &c., for each of the
kings of a Mandala.

25. These twelve cardinal sovereigns, together
respective five Prakritis, constitute the Prakriti
consisting of seventy-two elements.^

16. A common enemy of the Vijigisu and the /.
common ally of theni both, these two, each of tl

* Vide the last portion oESloka I7[h supra.

t Another name for the precep'tor^f the 0emoris. Vide
^h Section i.

X Twelve kings of the Mandala and their twelve allies
tKelve enemiA talii the nuriiber to thirty-six.

} The text before us Iras here sad-aingsatkam or twenty-si;
doubt, is a mistake of prinling,

U Vide noteto Sloka 3rd Seclron II.

IT Hitherto we have rendered ^roiriVis into 'the constii
government.' Here, according to the commentator, the san
applies. But to enligliten our readers on the point, we n
liai prakriti also has a.nothi:r meaning in politics, which id.
of various sovereigns near a king, to be taken into considers
of a war.' The number ot the prakritis is, as the readei
seven in all ; the five, here referred to, are, according to the co
minister, castle, kingdom, treasury, and army. The rea
niark that the allies and the king are left out in this ei
Each of these seven /rairiVij is to be considered equal to a
Prakritis rendered into a single phrase would be 'the stamina

t Twelve kings of the Mandala, together with the 6ve j
each, raise the number to seventy-two. The last part of the te
a misprint ; tot saptatisckadikh read dyaadhikisaptati. Thi
"a.idala has also been spoken of by Manu,

90 KAMANDAKIYA NlTlSARA.

with an ally and an enemy of his own, together with the
twelve cardinal kings, constitute the Mandala of eighteen
monarchs mentioned by Guru.*

27. The six Prakritis^ namely, ministerj kingdom, castle
treasury, army and ally, of each of these eighteen monkrcbs,
taken together, form the Mandala of hundred and eight
elements, which has been recognised by the wise-

28. These eighteen monarchs, each with an ally and an
enemy, constitute the Mdndala of fifty-four kings, spoken of

by VishalSksha.t

29. The six Prakrttisy namely, minister, Wingdom,
castle, treasury, army and ally, of each of these fifty-four
kings, taken together, again form the MandalaX of three
hundred and twenty^four elements.

30. The seven constituents of the government of the
VijigisUy together with the Seven constituents of the Artj
constitute what is known as the Mandala of fourteen com^
pooents.

31. The Vijighu, the Ari^ and the Madkyama form the
Mandala of three kings. These three§ monarchs, with an ally

* Another name for Vrihaspati, for which vide note io SIbka 8thr
Sec. I.

•j* Literally means 'of expanded eyes/ but it is an especial epithet of
Siva, one of the Hindu Trinity, whose function is to annihilate the world
at the end of a Yuga, By a reference to the Introduction, the reader
will see, that Siva was one among the many who abridged the voluminous
work of Brahma on Polity. In explaining this Sloka, the Commentary
does not follow the text, at least the one before us. It says that ' the
^Mandala of fifty-four elements is composed of the three prakrifis^ viz.,
minister, kingdom and castle, of each of these eighteen sovereigns taken
together.'

% Over and above the meaning of the Mandala elaborately explained
by us, it seems, that it may sometimes mean 'the congk)meration of
constituents.'

§ For Atais read Aii,

KAMANDAKIYA NITISARA.

91

of each of tj»^in, together Cj^astUute what others c^l thq
Manila ol $U kiiygs.

32. The six Prakritis^ nanjely, mioister &c., of each
thase six kings, takea togeth/erj compose wliat persons conver-
sant with tbe foroiatiop of Maudalas designa^te as the Mao-
data erf thirty -six parts.

33. The seven constituents of Uve Vtjigtsu^ those of the
Art, and those of the Ma^dhyama^ taken together, constitute
>ybat otber politicians call the Mandala ol twenty-one
elements.

34. The four cardinal • monarchs of a Mand^/a (viz.,
the VijigtSHf the Art, the M^d^ama, and the Uddsina)^ each
with an ally of his own» become eight in number. These eight
kings with their respective Prakritis^ minister &c., form the
4/4^^id;/i7« the. number of whose components is as many as
that of the syllables contained in a stanza composed in the
Jugati* metre, (jf"*"

35. Those monarchs who are in the front of the Vijigisu
and those who are in his rear, together with himself, constitute
the Mandala of ten monarchs, spoken of by those who a^re
acquainted with the nature of Mandalas.

36. The six Prakritis^ namely, minister, kiogdpm« castle^
treasury, army and ally, of each of these ten sovereigns,
taken together, compose what is designated as the Mandaia
of sixty elements by those who are conversant with the nature
of Mandalas,

37. An ally and an enemy in front of the Vijtgtsut also
an aUy and an enemy in his rear, together with himself^

♦ A kind of metre with twelve syllables in a quarter ; so that %hre
number of the total syllables in a stanza is 12 by 4 or 48. This
metre again is divided into fifteen subdivisions, namely, (i) Indrttvansa
(2) ChandravaictfBa, (3) Jaladharamdld, (4) Jaloddhatagaii. {^
Tdmarasa (6) Totaka (7) Drutanilamviiam (8) Pravd (9) ^'ramit^^
kshara (10) Bhujangapraydta (11) Manimdld (12) Malaii (13) V,
gsasthavilat (14) Vaiswadevee arid (15) Sragvinu

1 1

i ') i:

m

w

g2 KAMANDAKIYA NITISARA.

form five in number. The six Prakrttis, namely minister
&c., of each of these five sovereigns, taken together, constitute
what is recognised as the Mandala of thirty elements.

38. Those best conversant with the Shastras* ?itso re-
cognise these Mandalfis in respect of the Art. The inr
telligent ascribe the Mandala of five kings and the Mandala
of thirty elements also to the Art.

39. ParSsarat says that two PrakrttisX are only to b«
recognised in polity ; of them, the important is he that assails,
^nd the other is he that is assailed.

40. In consequence of the Vijigisu and'the Art assailing
each other, their relation of Vijigisu apd ^^j' becomes
interchangeable. And thus there appears to be one Prakriti

9nly.§

41. Thus yarioi^s other kinds of Mandala^ have been
mentioned (by the Acharyyas of yore); But the Mandala
consisting of twelve kings is universally known and accepted,

42. He is a real politician who knows a tree||, having

* For this interpretation of Dristimathm, we refer our readers tQ
"an earlier note ; vide note to Sloka 29. Sec. IV.

' f A celebrated sage, the father of Vyasa the famous compiler of
of the Puranas and the author of the Afah^bh^rata* Parasara has ^
Smriti ascribed to bis aythorship.

X Vide supra^ note to Sloka 24th \ ^he seqond meaning is appili-
(:able here.

. § What the author means is this. Accotrding to, Parasara the
number of prakrttis is two. But others again say that, virtually these
two prakriiis, the assailant Vijigisu and the s^ssailed Ari, are one and
the same. The contention of these latter is that, as the Vijigisu assails

• the Art, so also does the Ari attack the Vijigisu. In this way, the Aiti
also' becomes the assailant Vijigisu. So, of the Vijigisu znd.the. Ari,
each may be called both the assailant and the assailed. Thus it < comes
to be only one prakriti and this is the Mandala' oi one Prakriti, v'lz,^

• ^he Vijigisu.

II The author now compares a Mandala to a tree*

"KAMANDAKIYA NITISARA.

four roots,* eight branches.t sixty leaves,} two props,
flowers,|| and three fruits.Tf

43. The P&rshnigr&ha and his As&ra (or the Phrskn.
kds&ra) are said to be allies of the Vijigisu's enemy.$
Akranda and his Asara** (or the Akrandhshra) mainta
friendly attitude towards the Vijigisu.

47. Through his own agency and through that o
Mitram, the Vijigisu should exterminate his enemy (the -
and through the agency of the Mitram assisted by his Mi
[Mitramitram), he should crush the ally of bis enemy
Arimitram).

43. Through the agency of the common ally (the
sind) and of the Mitramitram, a ruler of earth should <
the ally of the enemy's ally (the Arimitramitram).

49. Thus, in gradual order, the Vijigisu endued
nnceasing activity, should crush his evei-molesting ei

• The Vijigisu, the Art, the Madhyama and the Uifisina,
constitute the fogr roots, Vide supra Sloka 20th.

f An enemy and an ally of each of these four cardinal kings,
together, constitute the eight branches of the tree.

t The five Prakritis of each of the twelve kings of a Maadala,
blether, constitute the sixty leaves of the tree. Vide s»pra Sloka

I The two primary stays are Destiny and human endeavour.

n The six expedients to be used by a sovereign in foreign [
ronstilute the six flowers. For an explanation of these expedients
note to Sloka i6th. Sec. IV.

^ The results of the application of these expedients, name
diminution, preservation and the aggrandisement of the territorial '
ol a kingdom, are the fruits.

% Consequently the Parsknigraha's and his Ashrh's attitui
wards the Vijigisu becomes one of hostility, whereas the attitude
Akranda and his Asdra becomes one of friendliness.

•• The commentator defines Akranda to be 'one who is callec
by the Vijigisu to make war upon his Pirshnigriha ; from t1
Kranda, to call. He defines Asara to be 'one that comes to sa<
Vijigsu) in times of danger.' From the root Sri to move, or come

94 KAMANDAKIYA NiTISARA.

(the Ari)t and also him whose domiaions lie iatervening the
dominions of his allies in the front (t. €- the An'mitram).

44. Hairing at first caused his enemies in the rear (the
PdrsAmgrika and his Asira) to be engaged in a war with
his frieads (tkAArianda and bis Ashra) therein , aDd, like his
enemies in the rear^ compelling his enemies in the front (the
Art and the Arimitram) to be engaged with his friends there-
in (the Mitram and the Miiramttram)^ a king should march
out for conquest.^

45. A rukr of earth should march out for conquest, after
having paralysed the ally of the enemy's ally through the ias-
tromentality of a powejrful coaimoa ally (the Udisina) who
had been won oyer by various good services.f

46. The Vijigi^u united with the Akranda should crush
the Phrsknigrhka^X Throi^h the instrumentality of the
Akranda assisted by his Asira, the Vijigisu should crusb
the Asira of the Phrshnigrctha,

50. Thus hemmed in and opposed on both sides by ever-
active and intelligent monarchSj§ the enemy either soon
becomes exterminated or resigns himself to the rule of the

Vijigisu.W

51. By all means, the Vijigisu should try to win over to
his side an ally common to him and (o his enemy. Enemies^
alienated from their allies, become easily extirpable.

52. It is causes that create enemies and allies^ ; there-

* Thus the enemies in the front and in the rear of Ihe Vijigisu^ being
engaged, tbey wiU nbt be able to watch his movements. So that
at any time he wiU be able to crush them by surprise*

f The explanation, given in the commentary, being a tittle awk«
ward, we have rejected it.

X Which act would be very easy, as the dominions of the F&rshni*
graha intervene those of the Vijigisu and the Akranda*

\ The Vijigisu and his ally.

B For CAa read Vd.

% What the author means seems to be, that men are not born either
mutuf^Y friends or mutual enemies* There must be some cause or causes

KAMA^DAKiVA NitlSARA.

95

fore, always, should the Vijt^tsu shun such causes thsit might
create enemies.

53. In every part of his dominions, by far, a king sbould
cherish every one of his subjects;* By cherishing his
people, a king enjoys a prosperity developing into the
flourishing condition of alt the constituents of his govern-

mentf

54. The Vijigisu should cultivate the alliance of monarchs
stationed far off, of those who constitute his MandalUf of
local goveniorsj and also Cff the Foresters.§ It is those
monarchs well-supported by their allies that can consolidarte
their empire.

55. When out of a desire for conquest, the Madkyamdf
swelling with the Saktis^\^ marches forth, the Vijigisu
united to his enemy, should withstand the former ; if he is
unable to do so, he should submit to make peace with the
Madhyaina,%

to establish a relation either of friendship or enmlty« By causes the
commentator understands Vpdkara or good service and Apdk&ra at
injury. It is superfluous to sayHhat the former creates allies, and the
latter enemies.

* What the author means is, that a king should not otify cherish hfS
influential subjects, but also those who are poor and helpless. The
means of cherishing are Sama &c., for whieh vide an earlier note.

t The commeritator explains the passage differently saying 'enjoysr
all-round prosperity.

X Sthdna has a diversity of meaning in politics. Kallukabhata
takes it to signify the essential requisites for a monarchy, namely/ army,
treasure, town and territory ; but this meaning does not apply here.

f Durga ordinarily means a castle, but its derivative mesntng 19
'that to which the access is very difficult.' The commentator takes
it to mean 'forest.* So we have rendered Durganiifd^ina into Foresters*
But it may also mean, ^those who hold forts and castles to themselves^*

II Vide note to Sloka ist Section I.

^ The text in the last part of the Sloka is vicious ; for Sandhimdrrna^
tntt read Sandhindnamet.

I

! '''

'i

ii

I

i

' .1

a

kAMANDAKIYA NITISAI<A«*

56; Enemies are of two kinds, namely, the natural i(tla
those created by acts. A natural enemy is he who is born in the
self-same dynasty with the king,^ and an enemy other than'
the natural, falls under the second bead. .

57. Ceding of his own territory*, weaning away of the
officers of bis enemy ti and Karsana and Ptdana% of thei
enemy in opportune moments,— ^these four have been asserted^
by men proficient tn the science of chastisement, to be the
duties of the Vtjigisu in respedt to his enemy< .

58. Disablement of the treasury and. of the machinery
ior awarding punishments, and the assassination of the prime-
minister,these have been defined hy Acharyyas to hQ Karsana*
Acts, still more oppressive than these, have been called
Pidana,

. 59. Destitute of all shelter, §r or seeking shelter with.

There are tWo Slokas siipplementary to' this one, which fiave beeit
omitted in the text. We subjoin their translations : —

(a). When the Uddsina marches forth for conquest, all the other
monarchs of the Mandala, firmly united together and with a sense
of common duty, should aiwait the assault of the former. If they are
unable to withstand the former, they should bow down before him.

(b). When a calamity threatens, what ought to be done to avert it^
by monarchs united together, for the fulfilment of their objects, is said to*
\fe the common duty of them all.

* Under the category of ^natural en'emfies' come the cong-
tiat^ and agnates, who have any claim on the inheritance. The
sdcbhd class is the ordinary class of enemieis men have, and who are^
made such^ by dealings. and behaviours.

* The word in the text is Uchcheda which mfeans extirpation. This,
meaning we should like to accept.

. t Anotherrafeaning is possible, which is, 'undermining the strength
of the enemy. '.

X These words have been explained by the author himself in the
next Sloka. The nearest approach in English to these words would be .
'tormenting and crushing.'

§ The 'shelters' are specified by the commentator to be, castle/
treasury, and atmy.

KAMANDAKIVA NITISARA. 97

the weak, the Art of the adjacent domain, in spite of his
prosperity, can be easily extirpated*

6a Of a monarch confident of his shelter, Karsana
and Pidana should be done in opportune season. Either a
castle, or an ally of honesty commended by the pbus, has
beeo defined to be a shelter.

61. An intestine enemy deserves extirpation, io conse-
quence of his having the power to rob the monarch of all
his autfaority.f Witness, the case of Vibhisana| and the
son of Suryya,§ whose natural enemies were their ntcrine
brothers (Rlvana and VSli respectively).

62. An intestine enemy knows very well the laches,
actions, and resourcesQ of a monarch. Thus knowing the

* As a supplcfoent to tlib Slofca, Sloka 151)1 of this Sectioa has bent
repealed here.

f The word in the text is 7a«fr>, arhidi the ennimentatar cxplaim
Id be 'ministers and kingdoni tec' Bt< T»tttra alsa "fra"T 'anthftrity,' or
more properly, 'the royal proticativc:.'

% The t>roUier of Ravana the weO-kiiown ten-headed demon of the
freU epic Rajnayana. He was eitmndy sorry for the ?*»«<■ n-tifi ti
Sita by Ravana, and several times advised the lattrr to i^rtate her I*
W husband Rama. But thepfood Ravam turned deaf cars la all his
Kmonstrances and entreaties. At last Vibhisana, (orsaking hit brother,
npaired to Rama, and became imt r um wital in destivyii^bis bntho-
Ravana. After the deadi of Ravaaa, be was intfaDed oa ibe tfanme of
U.iika (Ravana's kii^doni) by Rama.

t The son of Snryy« (Son) is Sagriva the Uatker of VaS Ae gnat
monkey chief of KuktrndJid. Daring Vali's absence from the km ^ ^n m .
Si^riva osurpcd the tfaraoe, considering the formcT to bedead. B^ «*«•
Vali returned, he had to rm away to the XuATamUa hills. His wife ^
seized by VaE. When lattcriy, he met Rama, he told the borr bow te
had been treated t)y his btodiq- and hBoogtit his aw ftf^wre forteuwu^B
his wife, pramisii^ at Ibe same time that he waold assot Rawa ia twnMT-
ing his wife Sita. Ramakilkd VaE and iostaOrf Si^pwa on the thnwe
<i KithktnJkm.

I For Xkr»««aod*ai«« the oommentarr reads Jf«»««a^*'»^K>~.
"hich respectivdy meaa, 'viiab of the state, or in

\

gS. iCHMANDAKIYA NITISARA.

aeorets^^ he consumes: the latter, like fire consuming a
withered tree.

63. fThe Vijigtsu should, with all speed, eradicate a
common ally who behaTCS with open partiality towards the
Arii like the wieldier of the thunder-bolt^ slayingtTrisiras.§

64. Apprehending his own extirpation, the Vijigisu^
should render assistance to his; enemy, when the latter is in
diuiger, being afflicted by a very powerful assailant ||

65. The Vijigtsu should not seek to extirpate that enemy,
by whose extirpation there is the slightest chance of making
an enemy of another; but he should turn the latter's. domain
into a dependency.

66. If a family-bornlF enemy of great implacability \%

* Antargatas literally means 'remaining inside or penetrating/
This Sloka, with the alterations in reading noted above, has. been quoted
in the Section on war o£ the Hitopadesha, Sloka No. 62* We subioin
Sir W. Jone's translation of it* "Our. natural enemy knows our fonner
crimes, our heart, and our strength ; so that he penetrates and destroys,
as fire burns a dry tree."

t The commentator goes on to say that, not only enemies but some*
times, allies also deserve eradication*

% Of Indra\ for. which vide note to Sloka* 21 Sec. .IV.
} Trisiras was one of the gods ; he was inimical to the interests of
Indra; seeing him delight in the supremacy of the. Asuras, Indra killed
bim* There was another Trisiras, a demon by birth, who was killed by
Rama.

|( What the author means is that, there are oocask>n& when help
ought to be given even to an enemy. When the enemy bin danger of
being extirpated, the Vijigtsu has also reason to fear. For if the enemy's
powerful assailant succeeds in driving out the former, he will occupy
the domain adjacent to that of the Vijigtsu. Then the Vijigtsu will have
the sword- of' Democlese hanging over his head. There are several
vicious readings in the text of this Sloka. For Dwisata and Apachay9
naidiDvttsatdj2Md Upachaya.

^ Instead of tiring our readers every time with a long-winded phraser
wc take the lit>erty of coining this compound, which is equlvaleat ta
' natural enemy.' defined in Skika 56th.

KAMANDAKIVA NITISARA. 99

seen to deviate Erom bis natural course of conduct,* then
(or bis subjugation, the ^'(/i]fi>» should incite an enemy born
in the self-same dynasty with bim {family-born enemy).

67. Poison is counteracted by poison, a piece of adamant
is penetrated into by another piece of the same, and a wild
elephant is crushed by a rival of known prowess.t

68. A Ssh devours another fisb,^ 90 also does a blood-
relation, without doubt, destroy another blood-relation. RSnia
honoured Vibhisana for the extirpation of RSvana.^

69. The intelligent Vijigisu should never do such an act,
the performance of which would agitate|| the whole Mandala.
He should ever cherish the Prakriti^ and their ministers &c.

70. A king should please his own Prakritis by concilia-
tion, gift {or bribery) and bestowal of honour ; and he should
crush the Prakritis of his enemies by sowing dissensions
among them and by openly attacking them.

71. The whole extent of the dominions comprised in a
liandala is overspread with hostile and friendly sovereigns.
Every one of these sovereigns is exceedingly eeliish.$ How
then is neutrality of attitude possible in any one of them ?

72. The Vijigisu should afilict even an ally having the

• Which would be 'to persecute constantly the Vijigitu.'

t Hence 'domestic,' so says the commentator. What the author seems
la suggest in this Sloka appears to be that, 'to slay a fimily-bocn enemy,
a monarch should skilFdly employ another of the same nature.'

X The reference seems to be to the maxim of Nyiya philost^hy known
asMditya nydya, vide note to Sloka 40 Sec. II.

{ It was Vibhisana who apprised Rama of the mortal dart being
lodged with Mandodari, the wile of Ravana.

II The commentator explains, 'give reason, to the other sovereigns
oF Che Matidala, for'the persecution of himself.'

^ The second meaning, given in an earlier note to this word, applies
here.

% I^. every one is anxious to aggrandise his own interests at the
expense of others. So there can be no true alliance among them.

100 KAMANDAKIYA NITISARAv

raeahs for enjoyment,* if the latter goes astray. But when
the latter is hopelessly corrupt, then the Vtjigisu should
crush him, for, then he is to be regarded as a very sinful

enemy.t
. 73. The Vijigisu should make friends even with his foes,

if they become instrumental in his own aggrandisement. He

should forsake even his allies, if they are intent on doing

evil to him.

74. Either he that seeks to promote real service, or he
that is anxious for the welfare of a monarch, is to be re-
garded as ^friend. | He is an ally who renders effectual
service, no matter whether he is satisfied or not.

75. After grave considerations, a monarch should abjure
allegiance to an ally whose oflFences have been repeatedly
brought to notice. But by abandoning an unoffending ally, a
monarch destroys his religious merit as well as his worldly
prosperity. §

76. A monarch should, at every time and in every
instance, enquire into the guilt and innocence of others
personally. When he has thus personally found out the
guilty, the infliction of punishment becomes praiseworthy. |I

* The commentator says, 'the means is treasure.'

f The commentary paraphrases the word in text by 'still worse.'
. X The commentary gives a different reading, for which we sec no
occasion ; still we subjoin it. * BandhurapyahiH yuhtas Satrustdm Pari"
varjayeiJ *A friend intent on doing evil is to be regarded as a foe, and
h6 should be shunned.' '

§ For At the commentary reads SVi. The last portion is explained
by the commentator thus : — ^ By forsaking an ally, a monarch loses the
chance of reaping that worldly profit which otherwise he may have
realised.'

II Compare Sloka 142, in Suhridveda (Breach of friendship) in the
Hitopadesha» We subjoin Sir W. Jone's translation of it.

'Without distinguishing virtues or vices, let neither favor be granted
nor severity used ; as a hand placed with pride in the nest of a serpent
occasions destruction.'

KAMANDAKfYA NITISARA.

roi

77. The Vijigisu should never work himself up with ire,
without having obtained sufficient information regarding
the real state of affairs. Men regard him as a snake who
becomes artgry on the innocent.

78. A monarch should be cognisant of the degrees of
difference among excellent, mediocre, and ordinary allies.
The services, done by these three classes of allies^ are accord-
ingly excellent, mediocre, and ordinary.*

79. A monarch should never accuse others falsely, nor
should he listen to false accusations.f He should ever shun
them who try to cause disunion among allies.

80. A monarch should be able to comprehend
utterances known as Prdyogtka^X Md^sartka,^

* Compare Sloka 69 Hitopadesha, Section Suhridveda. ' Three
sorts of men, O king, the highesti the middle and the lowest ; let their
master exercise them alike in three sorts of employment.'

t For the first portion of the Sloka, compare Hitbpadesha Sioka 141
Sec. Suhridveda. We subjoin Sir W. Jone's translation.

'Let not a prince punish men from the words of others; let him
examine the facts, himself, and then imprison, or dismiss with respect.'

{ Prdyogika — Lit : relating to Prhyoga or the expedients of foreign
policy (Vide note to Sloka 51. Sec, V.) ; hence prhyogika utterances
are those that are calculated to promote the interests of foreign policy.
For instance, we quote below, from the Drama Afudrhrhkshasa^ the words,
the Vaitalika (ministrel) deputed by Rakshasa uttered, with a view to
estrange the alliance between Chanakya and Chahdragupta, whtn these
Utter merely feigned a quarrel.

BhusdnadyupabhogSna prabhurbhavati na prabTius,
Parairaparibhutojnairmanyate twamiba prabhus,
' Lord are not lords for their enjoyment of ornaments &c., but they are
regarded to be so by the wise, for, their authority can not be thwarted by
others.' The Vaithlika knew perfectly well that Chandragupta virtually
had no authority independent of the power of Chanakya, and to bring
home into the former's mind the subserviency of his position, he uttered
the above words, expecting thereby to sow dissensions between them.

§ Matsarika — These are utterances indicative of Matsara or indi|r.
nation or spite ; by such expressions, the speaker wants to thwart the
measures of policy adopted by an enemy or his emissary, by apprising

:L lu

* r.

IP2 KAMANOAKIYA NIT^KA.

M&dhy4sih4im^ P4kshapAtikam^\ S0panyksaX and Simu^
sayn,%

«— *»W » ■ J »'y>""f^»*'»^«>»^l^"l ■ f »»^if^— i^— y»i^ ^ <■ I ; m I ■— t— ^rM^i^^i^— M^.^^.^^

II II

the latter that he is perfectly cognisairt of hn machinations and in-
trigues. For instanoet we quote from the above-named Drama, the
words of Chanakya in r«pl>r to the words >of the Naia (actor)f.

A ! Ka h(l may ist hits Chandraguptam Abhivabitumichchati.

(Chanakya in the tiring room)— Wfl^t, who is he that wants to crush
Chandragupta, so long as I am here.

* Mhdhyastam — ^These are utterances expressive of outward indifference
towards a certain matter while there may be real concern about it in the
mind ; or as the commentator adds, words ithat do not betray any malice,
but on the other hand express friendliness and a conciliatory spirit. For
instance, we quote and translate from the same Drama, the words
Chanakya uttered, when he was apprised of the movements of Rakshasa's
family.

Nanu Suhriitdmas na hyanhtmasadrisesu RhkduLsa Kalatram nyasee
Karisyati.

'Surely cmr best friend Rakshasa wilt not entrust the protection of
his family to one unworthy of his friendship.'

. . f Pakshaphtika-^These are utterances signifying an excessive partiality
for one's own party. For instance, we quote frpm the said Drama, the
words Chanakya uttered (aside), when he put in his finger the
signet ring of Rakshasa presented to him by his spy.

. Nanu Rakshasa eha Ashmhkam Angulipranayee Samvntias' 'surely
even Rakshasa himself will now like our finger*'

i Sopanyitsam^^Thtae are words uttered, with an under-current of
irony, to invite one to take his seat near his superior, with a view to throw
the former ofE his guard. (From upa near and nyeisa to sit). For instance,
we translate, from the same Drama» the dialogue between the Banker
Chandanadasa, and Chanakya.

Chanakya*— AH hail, O Banker, sit thyself on this seat.

Chandanadasa (doing obeisance)-^Post thou not know, O sire, that
undeserved welcome causes greater pain to the sincere than even the
most biting sarcasm ? So permit, me to sit on this bare earth which is
fit for me. .

Chaaakya^^Not so, not so, O Banker ; you deserve to sit with us,
so occupy this seat*

Chandanadasa (aside) — I know, not what is he driving at.

{ S^Husaya— These are utterances that indicate repentance for

(ti^MAMMltlVA Nlt<SAft4.

•f«*j

Si. He should not openly take the side of ^tiy^rreof
bis afHies, but should encourage a feeKngf of rivalry amoh^
them in securing his grace.^

82. As the responsibilities of royalty ape very onerous, ^
monarch therefore, adapting himself to circamstances, should,
overlooking' the prominent failings of even hi'd mean' aUies^
attribute to tbem qualities which they do not possess^t

^n act or omission resulting in an irreparable loss. We quote and tran-
slate from the same Drama.

Rakshasa — Afayi sthifS has Kusumapuratn abarotsasi, Praifiraii^
Praviraka, kshipramiddning,

Prakarhn paritas sardsanadharais hshipram parikskipfatdm,
Dwhresu dwiradais paradwipaghatdvedakshamais^ stheeyatdfm
Muktd mrttubhayatn prahartu manasas satrorvale durvaii
Tis nirydntu,mayh sahaika manasas yesdmabkistam yasas.

Virhdha — Atndtya, AlamdvSgSna, Vrittamidam vamyatS,

Rakshasa — Katham vrittamidam, mayd punarjndiam sa eb(t kdlif
varitate,

Rakshasa (drawing his swoniy^Who dares invade the city of Ktstima^
t»ura whilst I am here* Ho, Praviravka, Pravirdlia, 'l^etmert with
bows and arrows speedily mount guard on the ramparts ; statkm,., in the
city-gates, elephants capable of rending the temples of those of* the
enemy. Let those, who want to crush the weak host of the enemy and
who desire to acquire fame, follow me with a singleness of purpose^ dis-
regardful of the fear of death.

Viradhas — Minister, this excitem ent avaib nothing. 1 was only re-
counting what had already happened.

Rakshasa (shyly)**-What, mere description ! I thought that, that hour
has come back again.

For Samsaya in the text, the commentary gives Sdnusaya.

* What the author means is this. 'If a kmg shows any marked
partiality for any individual ally, then the others are estranged from
him.'

t What the author means seems to be this r— 'To aggrandise hts
own interests, a monarch may. even have recourse to sycophancy ; and he
should nekheF hesitate to attribute good qualities to persons whod^ not
really possess them, nor should he take notice of any vice in any one of
hb.aUies.

%\

u

I

104 KAMANDAKIYA J^ITISARA.

,83. A ruler of earth should aecure to himself a . large
number of allies of various descriptions. For, a monarch,
supported by a large number of allies^ is capable of keeping
bis enemies under his sway.

84. The danger, which the true ally of a sovereign runs
to remiedy th^ evil that has befallen the latter, that danger
is such, that even his brother, father^ or other people cannot
face it (for his sake).''^

85. A king should not assail an enemy, who is being
supported by his allies of firm vows. This is the one duty
to be observed in a Mandaluy and this has been mentioned to
be so, *by those who know how to consolidate an empire.

86. A Mandala virtually consists of allies and enemies
and the Uddsina \ and the purification of the Mandala means
the purification of these three.f

87. Thus a monarch, treading the path of justice, and
bringing about the purification of the Mandala with all en-
deavours^ shines resplendent like the autumnal moon of pure
beams, affording delight to the hearts of the people.

7%!^^ ends the eighth Section^ the construction and
characteristics of a Mandala^ in the Nitisdra of Kdtnan^
daka*

'00-

* The author wants to insinuate the superiority of an ally to one's
iather, brother &c.

t Consolidation means the subjugation of, and the alliance with,
these kings;

SECTION IX,

1. VY HEN assaulted by a monarch,^ more powerful than
himself, and (thus) involved in a great jeopardy, a ruler of
raen, having no other remedy,t should seek peace, delaying

as much as possible. |

2. ^Kapdia, Upaharas^ Santdnas^ ?lt\A Sangatas } Upa*
nydsaSf Pratikaras^ Santyogas, Purushdntaras^

* In lieu of Valiyasdbhiyuktastu^ the commentator suggests a different
reading viz. Valdvatvigrihitastu ; this does not materially change the
signification. 'Power* must be taken here, as before, to be synonymous
with Prabhhva or the Saktis, for which vide note to sloka I Sec I.

t The commentary explains, 'deprived of the support of his allies^
and the security of his Castles, wherewith to withstand the invador ; thus
highly distrsssed.'

{ The meaning of the author is more clearly explained by the com-»
tator thus : — " The assailed king should not, with unceremonious haste,
ratify a treaty or peace ; he should occupy as much time as possible id
settling the preliminary negotiations, thus leaving room for himself to fall
upon the assailant, if through chance, some calamity in the meanwhile <
overtake the latter ; but this would be impossible if the treaty be ratified
before the advent of the calamity."

In his translation of the Hitopad^esha in which these Stokas haVe been
embodied, S. W. Jones curiously renders this sloka thus : — *' When
a prince is engaged in war with a stronger prince, there is no other
remedy. When he is in danger, let him seek peace, and reserve his exer-
tions for another occasion."

§ The author now proceeds to enumerate the different kinds of peace^
the number of which, as the reader will presently see, is so many as six-
teen. These Slokas have been incorporated verbatim in the MitopodeshA
(Salutary counsel) of Vishnu Sarman, which undoubtedly is a later work
(see Introduction). In the several following Slokas, the author himself
explains these kinds of peace, and the provisions for each of them^

'.

I06 KAMANDAKIYA NITISARA.

3. Adrishtanarasy AdishtaSy Atmhmisha^ UpagrahaSy
Parikrayas and Uchchinnai and ParibushanaSyi

4. And Skandhopaneyas ; these sixteen kinds of peace
are celebrated. Thus have they, who are learned in peace-
making, named sixteen sorts of peace. J

5. Only that kind of peace is said to be Kap^la-sandkt\^
that is concluded between two parties of equal resources.
The peace that is concluded through the offer of presents is
called Upahara,\

* Irr the enumeration contained in the Hitopadesha, referred to*
above, we find Atmadtshta for Atmdmisha,

f In the Hitopadesha we have Parabhusana for this designation.

X The slokas marked 2. 3- 4. should be read all together. •

§ As to the interpretation of the first line, opinions vary consider-
ably. The word in dispute seems to be Samasandhitasj which is a com -^
pound formed of the two words ** Santa*' or equal and Sandhitas or peace^
Some explain this to mean (i) *' Peace in which the considerations for
the parties are equal \ no one deriving advantage over the other ; or
"peace on equal terms.'* (2) Others explain it to mean, * Peace
between two contending parties whose resources {Saktis) are eq.ual, and
where no surrender of troops or treasure is made by aay of the parties.
(3) Others again, who number S. W. Jones among them, explain it thus,
their explanation being more etymological. ''Kapdla'* means a potsherd or
a piece of broken jar. Just as an earthen jar broken in some portion when-
repaired by the placing of another sherd on the broken part, appears to
be intact, but as in reality it is not so, so the peace that is concluded by
mere words of mouth and where there is no pledge or promise indicating
a permanent alliance, is said to be Kapdla-sandhi, This kind of peace
can be violated at any time, as the parties to it are not bound by any
formal pledge or promise. Hence it comes to what S. W. Jones has
termed it, vie,, sl simple cessation of hostilities. The commentator accepts

this last interpration.

11 Upahdra means presents or gifts in general. Sometimes the use
of the word is limited to 'complimentary gifts or gifts to a superior alone/
The latter meaning seems to be more appropriate here, inasmuch as
the commentator explains Upahdra-sandhi thus:— 'Peace that a van-
quished monarch concludes with his conqueror by surrendering to the
latter his army and treasury, is called Upahdra: The nearest approach

KAMANDAKIYA MITESARA. IO7

6. Santdna-sandkt* is that wliich is concluded by a king
by giving a daughter in marriage to his royal adversary.
That peace is named Sangalas^ which is founded on friead-
fihip between good men.

7. This kind o( peace lasts as long as the parties to it
live; under it, the parties identify their actit and their
resources ;% it is not broken by any cause whatever, either in
seasons of properity or adversity,

8. This kind of peace namely Sangata-sandhi is excell-
ent,§ nice gold among other metals. People versed in peace
making also call this Sandhi, Kdnchana or golden.

in English to Upakdra in this connection ivoultl be, "indemnity, or prc-
Mnts given as the price of peace."

* Santinn means a child ; therefore Santina-sandki has been taken
10 mean 'peace made through the giving up of one the female children of
Ihe family,' The compound Darshaddna means, 'to give a daughter ■
(Dirika) in marriage.' S. W. Jones is not very clear in his translation
of this passage \ he renders it thus -.—"Santina is known by having first
given up one of the family."

f In the body we have given the rendering of S. W. Jones. A
strictly literal translation of the passage woula however be this ; 'That is
called Sangaia-sandhi by the pious, of which the foundation is laid in
friendship. Sangatas means 'union,' hence Sungata-sandht has come to
denote 'association and intimacy resulting from friendship.' In the next
two Slokas, the author puts forth the other distinguishing marks of this
kind of peace, and tries to prove its superiority over the rest.

t The word in the test is Samhnarthaprayojanas which is a com-
pound formed of three words, viz., Samanh (identical), Artka (treasure)
Prayojana or (necessities). The commentator takes Prayujana to mean,
'acts done for the furtherance of righteousness, worldly profit, or the
attainment of desires. What the author means seems to be this : — "Those
that are bound by the ties of this particular kind of peace do not ob-
serve any difference with regard to their respective treasures and acts.
They consider one another's wt^lth and interest as good as their own,and
act accordingly."

S For Prahrista of the text, the commentary reads Prairista, 4hich
.undoubtedly is an emendation.

I08 KAMANDAKIYA NITISARA.

9. Peace that is concluded with a view to bring into a
remarkably successful termination all the controversies of the
occasion, has been named Upanydsa^ by those acquainted
with its nature.

10. 'I did him good, he will also do so to me^ — when
peace is concluded under such considerations, it is called
Pratikara-sandh /. t

1 1. *I shall do him good, he will also do so to me/ — when
peace is concluded under such considerations, it is called
Pratikdra-sandhi \ % and it was such an alliance that was
formed between Rama and Sugriva.§

12. When two parties join one another for accomplishing
an act that is equally interesting to both of them, and if they

* Opinions also vary regarding the definition of this kind of peace.
For Ekdrtha of the text we have substituted Sarvdrtha, The commen-
tator however does not change the reading, but explains the word
Ekdrthasamsidhi thus, mz.^ the fulfilment of one of the objects of
desire. According to the commentator then the definition is something
like this ; — Upanydsa-sandhi is that in which the parties come to con-
clude it with a previously-formed resoultion that, by such conclusion of
peace some of their objects will be fulfilled, such as, the acquirement
of a certain territory, &c. The translation given by S. W. Jones of
this passage is incomprehensible to ourselves. We therefore quote it
below for our readers tp judge. *Upanyasa — prosperity through
wealth being given, and thence peace concluded by those empowered to
make it."

f To make our meaning explicit, we subjoin S. W. Jone*s defini-
tion of this kind of peace.

** Pratikdra is peace concluded through benefits conferred and re-
ceived." The reader should mark the past tense in *! did &c.,' for in
the next Sloka, the author gives another definition of Pratikara in which
a slight and insignificant change in tense only occurs.

J The definitions of Pratikdra embodied in Slokas 10 and 11 are
both covered by the one given by S. W. Jones. The distinction between
these two definitions, is immaterial.

§ For the allusion contained in this part of the Sloka, refer to an
earlier note (vide note to Sloka 61, Section VIII). Though it is not ex-
plained in full there, it will be enough to serve our present purpose.

KAMANDAKIYA NITISARA.

109

enjoy one another's confidence, the peace that is then con-
cluded between them, is called Samyoga,*

13. *The best of your troops should join those of mine
to aggrandise my interests' — when under such a condition
dictated by the conqueror upon the conquered, peace is con-
eluded, it is called Purushdntara,'^

14. 'You shall have to accomplish thi^ act for me, without
getting any help whatever from me'— when under some sudh-
condition specified by the (conquering) enemy, peace is con-
cluded, it is designated Adristapurusha-sandhi.X

15. When peace is made with a powerful adversary
through the cession of a portion of the territories, it is called
Adista-sandhi hy those who are versed in. the principles of
peace-making.§

* Samyoga literally means a 'firm union,' and what can bring about
a firm alliance but a common by int^est ? Here also the definition
given by S. W. Jones is very curious. We give it below.

' Samyoga — Where the advantages are equal.' If this definition is
accepted, Samyoga virtually becomes identical with Kapala,

t For Madarthat the commentary gives Sdd'artha^ and explains
it to mean 'acquirement of territory,' &c. The definition of this kind
of peace would be something like thls-^** Purushdntara sandhi is that, to
secure which the weaker party surrenders his troops to the Use of the
stronger." S. W. Jone's definition is entirely different, artd wekrtOWUot
what the cause of it may be ; it is this :—

Purushantara — When two monarchs meet face to face in battle,
the wealth of one procures peace.

t Adrista-purusha is a compound formed of Adrista (liot seen) and
Purusha man. Hence Adrista-purusha Sandhi is that, in which some
of the conqueror's men are bound to help those of the conquered,
when the latter called upon by the former, goes to pe'rfornfi sotne act
for the former's benefit. The definition given by S. W. Jones is incom-
prehensible. It is this : — "Adrista-purusha— when after peace, thus
bought, the foe joins in a treaty."

§ The commentary gives a different reading for Ripuvarjita viz.
Ripururjita. This makes the meaning of the Sloka more explicit and
therefore we have accepted it. The original if translated literally will
stand thus, though the difference between the two translations (one in

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no KAMANDAKIYA NITISARA.

1 6. The c(»mpact that is formed between a sovereign
and his own troops, is called Atmamisha-sandhi, Peace that
is concluded for the preservation of self by the surrender of
everything else, is called Upagraha-sandhi,*

17. Where, for the preservation of the rest of the
Prakritis;^ peace is concluded through the surrender of a
part or the whole of the treasure,:|; or by giving metals other
than gold and silver,§ it is called Partkraya.\\

18. Uchchinna Sandhi (destructive peace) is so called
inasmuch as it is concluded by the cession of the most
excellent lands to the foe. Paribhusana-sandhi^ is that
which is concluded by giving up the products of the whole
territory.

19. That kind of peace, in which the indemnity (in
money or territorial produces) agreed upon by the parties

the body and the subjoined one) will be very immaterial. " When an
enemy is shunned by the stipulation that a portion of the territory should
be ceded to him, and when peace is concluded accordingly, it is called
Adista by those versed in the principles of peace-making." S. W.
Jone's definition is as folio ws, ** Adista — Where land is given in one
part."

* The definitions, given by S, W. Jones, of these two kinds of
peace are a^ follows : —

Atmatnisha, — that concluded with a king's own forces.
Upagrahat — that concluded for the preservation of life.
f For Prakritis vide note to Sloka 24 Section VIII.
J This is also a Prakriti (vide note referred to above).
§ The original word is Kupyam which means a base metal, hence,
any metal, except gold and silver.

II The following is the definition given by S. W. Jones, in which
he has omitted one element. ' Parihraya-^ihdX concluded by a part or
the whole of the treasure.'

^ In different texts this word Paribhusana is substituted by one of
the two words Parabhusana and Paradusana, the latter being the reading
of the commentary, S. W. Jones, definitions are : — '* (i) Uchchana,
^-concluded by giving the most excellent lands, (2) Parabhusana —
concluded by giving up the fruits arising from the whole territory,"

kAMAlJiDAKIYA NITISARA.

tit

k given by itijftalments, is called Skandhopaneyasariihi^'^
by those who are conversant with the natures of peace.

20. Of these sixteen sorts of peace, the following four—
viz— (i) that concluded through benefits conferred and
received {Pratikdra), (2) that through friendship (Sangatd)
(3) that through (marital) relation-ship [Santana) and (4)
that through the presentation of gifts [Upahhrd) — are mostly
recognised.

21. In our opinion, the Upahdra is the only sort of peace
that deserves the name. Except that concluded through
friendship, all the other kinds of peace are only varieties of

the Upahara\.

22. Inasmuch as a powerful assailant never returns
without obtaining (considerable) presents, therefore is it said
that there is no other kind of peace more excellent than the
Upahira.X

* Different interpretations of this sloka have been suggested. We
however have followed the commentary, which has introduced one emen-
dation into the text viz., Skandhaskandhena for Skandhas Skandhena*
Another explanation is this : — Skandhopaneya-sandhi is that in which the
vanquished party is required to carry what the conquer may demand of
money &c., on his shoulder to the place of the latter. The framer of
this definition has evidently erred by trying to be too much true to the
etymology of word which is Skandha (or shoulder) and Upaneya (to be
carried). What S. W. Jones gives is this : — " Where only a part of the
produce of the land is given."

t If the reader examines the definitions of these fifteen kinds of peace,
save that of the Sangata (which is formed through friendship), he will
find that every one of them contains the elements that are essentra! to
the Upahdra-sandhit

X What the author means seems to be this; — A powerful monarch
invading another's territory does so with a view to obtain handsome
booty and unless he is offered valuable presents he will not give up his
attempt. And it is the Upahdra-sandhi that enjoins the weaker partv
to offer those presents. Thus the Upahdra is the kind of peace that is
ordinarily concluded j hence its superiority.

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tl2 KAMANDAKtVA NltlSARA.

23. "^A young princef, an old one, one long sick,f
one discarded by his cognates,§ a cowardly sovereign, ||
one having cowards for his followers, 1[ one covetous,**
one whose officers and follpwers are greedy and coyetousj^tt

24. One whose Prakritis are disaffected,Jt one exces-
sively addicted to sen3ual pleasures, one who is fickle-hearted
about his counsels,§§ one who desecrates the gods||[| and the
Brahmanas,

* The author now proceeds to specify the parties with whom peace
should not be concluded. These parties, as the reader will see, are
twenty in number. Immediately after, the author, furnishes reasons why
peace 3hoyld not tje made with them.

f The Sanskrit word is Vdla and S. W. Jones renders it into " A
boy" ; of course what the author means is not an ordinary boy, but a
boy-king.

t This is S. W. Jones's translation, the original word is a compound/
meaning literally "one suffering long from an illness."

§ S. VV. Jones's rendering is *an outcast.' Ours is strictly literal.
II Who flinches from a fight.

^ -S. W. Jones's translation of the original word is curious ; it is,
* a cause of terror.' It is incomprehensible, inasmuch as *a cause of
terror' is rather the party with whom a hasty conclusion of peace
would be politic. Oiir rendering is appropriate and strictly literal.

** A covetous prince naturally appropriates all booties to himself^
and deprives his soldiers of their rightful dues. Thus he cultivates
their ill-will, which goes to weakeo him materially.

ff If the followers of a king be covetous, they do not hesitate to
sacrifice their sovereign's interests for a paltry consideration. Such a
prince therefore, is always in danger.

Xt For Prakriti refer to an earlier note. The PrakritVs when dis-
satisfied undermine the king's power and bring about his speedy fall.
S. W. Jones renders the original word into 'ill-natured.'

§§ The prince who divulges prematurely his counsels, renders himselS
susceptible of an easy victory. S. W. Jones's translation is wide of the
mark here also. This is it : — "He who has many schemes and different
counsels."

nil S. W. Jones's rendering il this, a contemner of the gods and
priests. It is believed that when the gods and the Brahmanatt

KAMANDAKIYA NlTlSAItA.

t\i

25. One who Id under the influence of adverse fate,*
one who relies too much on bh^liice (or fate),t one who is
famine-stricken,! bne whose armies are in disot'der^§.

s6— ^27. One in ah Unfaiiiiliar landjj one whose foes
hiinlber many, one who talced not tinie by the fore lock,1f
One devoid of truth and justibe,** — ^let not a wise king con-
clude peace with these twenty dorts of persons, but let him
ever harass them in War; for, these, when assaulted^ speedily
fall und^r the sway of their enemy.

offended they cart bring abput the ruin of a king. For * gods' some subs-
titute 'his family-deitied,' these latter are special images that receive
homage from the family ad long as it Continues.

♦ S. W. Jones's translation is "one who denies Providence." Pro-
bably the translator has been misled by the word Upahatas, Which
when compounded with Daiva has a different meaning altogether.

t A king depending too much on Providence; is consigned to a
singular inactivity which goes to ruin him.

X What the author means is this : — '* When the king's territory
is visited with a famine, his subjects being starved, he naturally becomes
incapable of fighting.

S. W. Jone's translation is this : — 'One who gains a |itde by bi^ggary,'

i Supply ' through the prevalence of maladies, discontent aiui dis-*
obedience, &c.'

II The original word is Adesastha which means 'dislodged from his
natural site/ and hencei deprived of the security of his castles and advan-^
tages of the soil and trenches and ditches and fortification^ in it* S*
W. Jonesjgives : — "One who is in any fereign countryi'

^ S. W. Jones's O translation is this :-^' He who takes not the Hght
time for action.' Some interpret the word in a different way thus : — '
"When the king comes upon evil times and hard days," this latter
meaning is strained. So we do not accept it. Another which is prosible
and meaning seems to be a little is more correct, is 'one who fights not in
season.'

** A prince void of truth and justicci is alienated from his subjects!
by his mal -treatment of them.

With these parties a king should not make peace, inasmuch as if war
is waged against them, the chances of defeat will be very little. So it
would be impolitic to allow these hings their liberties through peaces

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114 KAMANDAKIYA NITISARA.

28. ^People wish not to fight for the cause of a boy-
king on account of his want of Prabhdva,^ For, what man
would fight for the interests of him who himself is unable to
defend them, and who again is not in any way bound to him
(by the ties of kt-nship).

29. An old king and one long sick, should not be
concluded peace with, inasmuch as they are devoid of
that element of regal prowess known as Utsaha SaktiX

* Having specified above the parties with whom it would be impolitic
to conclude peace, the author now proceeds to show where the weakness
ef those parties lie, by a knowledge of which an assaulting monarch
is sure to obtain advantage over them. The gist of what the author
has said above and what he is going to say, seems to be this that, *' Fight
with those who would fall an easy prey to you, and do not conclude
peace with them." The strength- of the twenty different sorts of persons
enumerated above, is undermmed' some way or other, and they there-
fore, are very susceptible of being defeated and dethroned. A wise
king therefore, should not give these partie:> the benefit of the peace
with him, but should add to his own^ territorial wealth by incurring ihe
least trouble and danger.

•j* A young prince is naturally weak and' is unacquainted with the
tortuous CBiurses and consequence of political measures, such as war
and peace. His ministers, army, followers, &c., do not entertain that
amount of regard for him which would deter them from violating his autho-
rity. He himself again is physically incompetent to face the hard hips of a
war and to lead legions to fight. Ft)r these and nwiny other sueh'
reasons, his subjects hesitate to risk a battle for his sake and under
Mis* leadership. In this way, he is materially weakened, and is left to-
the' mercy of the assailant, who if prudent, should not conclude peace
witH him, but would crush him, (For Prabh4va vide note toSlokai^
Sectt&Ofl.)

liT rendering the first portion of the sloka. Si. W. Jones commits what
seems to be a mistake. His translation is this : — '* Men seek not to war
with a boy on- account of his weakness, nor with an old man or an invalid^
through want of power in them to transact business." But the author
has been specifying the parties against whom war is to be waged and who'
should not be concluded peace with.

J For UtsdhasakH, vide note to Sloka i, Section I.

KAMANDAKIYA NITISARA-

lis

arvd are sure to be crushed by their own kinsmen (or
objects).*

30. A king forsaken by his kinsmen, becomes easily
^xtirpable,t moreover they of his own family would destroy
him, if they could be won over by some personal good
service.J

31. A coward, by abandoning battle, flies to his own.
end.§ And even a brave monarch is deserted on the field
of battle by his men, if these latter be cowards. ||

* In rendering this Sloka we have been a little free in the use of
words, with a view to make the sense all the more clear.

I So peace should not be made with him ; but his dominions should
be confiscated, as he would not be able to offer the least resistance, being
deprived of the assistance of those who alone would have fought hard
for him.

X The last word in the text is a compound formed of Swartha
<self-interest) and Satkrita (gratified). Hence it means, — " Gratified
(with 'the assailant) for his having helped in the furtherance of his selfish
interests." What the author wants to impress seems to ht this, that
the assailant, when he proceeds against an out-cast-king, should win
over the latter's alienated relations by helping them in advancing their
personal interests ; then through their agency, he should pull down the
out-cast.

S. W. Jones's translation is as follows : — "An out-cast is deprived of
happiness ; even they of his own family seek to destroy him for their
own credit."

Swartha Satkrita may mean also, " for subserving their own selfish
interests", but it can never have the meaning ascribed to it by S. W.
Jones, neither can Sukhocheddya have the meaning given to it by the
same scholar.

§ A cowardly king, through a natural aversion for war, ever shuns
it ; and that being the case, when attacked, he is sure to surrender
himself unconditionally to the assailant, which means his destruction. So,
it would be impolitic to make peace with him whose kingdom could be
appropriated by a mere contraction of the brow. S. W. Jones's transla-
tion is given below. *' A coward, through aversion for wars, naturally
flies away."

A king whose men and ministers are so many cowards, cannot

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Il6 KAMANDAKIYA NITISARA.

32. The troops of a covetous monarch,* will not fight,,
inasmnch as he pays them poorly,t And the king, whose
officers are greedy and covetous, is destroyed by them when
they are bribed by the enemy.J

33. The king, whose JPrakritts are disaffected, is deser-»
ted by them at the prospect of a war,§ and he who is
excessively addicted to sensual pleasures, becomes so weak as

to be easily crushed. II

. ■ ■ '* ■

stand before an assailant, inspite of all his bravery ; for they would surely
abandon him to his fate, at the slightest prospect of a war breaking out.
Not even the valorous achievements and feats of heroism of that ktng^
would be enough to inspire noble sentiments in their hearts, por the
last line of the text the commentary gives this line, vis.

** Bfieropi Bhirupurushais Sungrhme, hi Pramuckyati.**^
S. W. Jones g^ves — " In battle, even aihero is milled in flight with
cowards."

* The word in the text is 4uujivinas, which literally means ^depen^
d^nts.'

f The meaning given by us in the body, is based on the coo&men-
tary. But another meaning is possible and that is this ; '* A covetous
nionarch shares not the booties obtained, with his troops, who therefore
naturally grudge to fight for him.'' The word in the text etymologically
means, ' one who does not equitably distribute ;' hence the latter mean«
ing seenis to be more correct.

i A monarch who is imprudent enough to entertain covetous
followers, is sure to be destroyed through their agency; for these un-
principled fellows would not hesitate the least to betray their king to
the enemy for a paltry bribe. Hence, if the assailant is wise enough,
he makes use of these potent tools, and does not want to conclude
peace with such a sovereign.

Datiiab hinnais, literaWy mesins "Weaned over by means of bribery
and gifts, &c." S. W. Jones's translation is as follows.

" The subjects of a miser will not fight, because they share not his
riches ; and those of him who is not covetous, fight only through gift."
We offer no comments.

§ Thus forsaken, he becomes virtually powerless, and is ea3ily
worsted by his enemy.

II Such a king occupied with the task of gratifying his senses,
neglects his royal functions and thus cultivates the ill- will of his people,

KAMANDAKIYA NiTISARA.

117

34. The king who is undecided in his judgments (coun-
sels),^ becomes odious to his counsellors ; and owing to
his infirmity of purpose, they neglect him when the time for
(joint) action comes.

35. A contemner of the gods and the BrahmanaSi and
an ill-faled monarch, these two are reduced of their own
accord, through the consequences of their arrant impiety.f

36. " Providence is certainly the cause of prosperity and
adversity.' The fatalist arguing in the above manner, gives
up all personal exertions.];

who, at the first opportunity join with, any other king that may come
with a hostile intention ; thus virtually the king becomes helpless, and is
easily disposed of by his foe. The following is the rendering of S. W,
Jones.

" An ill-natured man is deserted in the battle by better natures, and
the sensualist who abounds in pleasure is overcome by it."

* The original word is Anekachitid'tnantras which is a compound
meaning " many-minded regarding his counsels." We translate it \
a little freely in order to be consistent. The fdlbwing is S. W. Jones's
rendering. ''He who has many projects of his own is a foe to good
counsellors."

t The first few words of the Sloka may have another meaning.
In that case the rendering would undergo this change in the last part
vt>., for " thrdUgh the consequences, &c., we shall read ** for virtue
is ever powerful." The double meaning seems to hinge on the euphonic
combination that may or may not be supposed to exist in Sadadharma,
&c. What the author means is this that, such kings are subjugated
by their enemies without the least difficulty, for, by their impious deeds
they alienate both God and man from themselves. Thus they form
an easy prey for the conqueror. S. W. Jones's translation is this : —
" A contemner of the Gods and priests, as well as the opposer of
Providence, is continually tormented with grief by force of his owa
impiety."

X What the author means is this.^—A monarch depending too.
much on Providences ascribes all that many come to pass, to its agency^
And he consoles himself, in the case of an unfortunate occurrence
saying, ' what could my exertions have done when Fate was so tnucVi
against me? Surely Destiny is superior to human endeavours.'* T:\xW

-:<

I.

LI

t«8 KAMAND-AKIYA NITISARA.

37. The monarch whose territory is visited by a famine,
gi'ves his liberty up of his own acord* He also whose troops
are discontented has not the power to risk a battle't

38. A king in an unfamiliarj land is crushed even
by a puny adversary ; witness, the case of the king of
elephants who when in water, is overppwered even by the
smallest shark.

servile reliance on Providence prompts him not to put forth his exertions
for the defence of his kingdom. Thus he remains unprepared when
assaulted by an inimical sovereign, and so falls an easy prey to him.
S. W. Jones's rendering of this sloka is : — Providence is certainly the giver
of wealth and poverty ; let a man therefore meditate first of all on Provi*
dence ; but not so as to prevent his own exertions.

* We have been a little free here, for the sake of lucidity. The
meaning of the author is this : — When famine rages in his country and
when there is no food to live upon, its king surrenders himself of his own
accord without offering the least resistance, merely for this two-fold
consideration, (i) That none of his subjeets would then fight for him ;
that even if they do so, they will be reduced through their want of food j
(2) And that by surrendering himself he would at least then be able
to maintain himself and his people on the food that the conqueror would
naturally import for preserving his newly acquired domain. S. W.
Jones's translation of this part is this : — *' A miserable beggar is self-
tormented." It is needless to say that it is wide of the mark.

f The king, in whose army discontent and disorder, prevail cannot
confidently encounter a foe, for it is almost certain that hi5 troops will
desert him on the field of battle. The commentary parapharases the word
Valavyasanaksaktasya thus : — " The army whose ranks number many
warriors who have not been duly honored for their services, and who,
in consequence thereof, are very much disaffected." S. W. Jones's
rendering is as follows : — " He who has a bad army has no power to
fight."

% For Adeshasiha refer to an earlier note. The commentary para-
phras.s it thus. *' In a country which is other than the one suited for his
site." For Hanyate the commentary substitutes Avijiyate which virtually
conveys the same idea. S. W. Jones's translation is this. "A foreiga
invader is soon overpowered even by a weak foe. As the shark monster
of the lake, though small, seizes the king of elephants.' Apakarsati in the
t*'xl literally means " draggs in" from krisa to draw.

KAMANDAKIYA NlTfSARA.

lig

39. The king whose enemies number many, always
trembles in fear of them, like a pigeon, surrounded by
hawks ; and in whatsoever path he treads, he is speedily
destroyed by them**

40. One who unseasonably launchesf upon war,- is
speedily crushed by one who fights in season. Witness the
example of the crow overpowered by the owl, when at
hight the former is deprived of its vision'J

41. Under no circumstance whatever should peace be
concluded with one devoid of truth and justice, in as much
as owing to his vicious propensities, he will soon act in
direct contravention of the treaty, howsoever saered il
may be.§

* A king having many foes is sure to be crushed, for it b inlpossiftle
that one would stand against many. S. W. Jones's I'endering is as fol-
lows : — " He who trembles among a multitude of foes (like a pegkm
among eagles), in whatsoever path he treads, is assuredly dlestro>'ed
even by him with whom he travels on the road." The last portion is
superfluous.

f For Akdlyuktasainyastu the commentary gives Akdlyukiast'aki'^
cliirdt, which latter reading we harve accepted.

i The enmity between the owl and the crow is well known rn Indi;*,
so much so, that it has past into a proverb. In the day-fight the crow
attacks the owf, that can not bear the sun's rays, while by n^ht mbetr
the crows are deprived of their vision the owls attack them. Here is
S. W. Jones's translation of the Sloka : — ' He who engages unseasonably,
is overcome by him who fights at a proper time; as the crow
reduced to weakness by the owl who attacked him by nighc"

§ S. W. Jones's translation of the Sloka is as folkjws : — " N
make peace with a man void of truth and justice who, let his treaty
ever so sacred, will soon be 1-d by \U improb/.v 10 a violatson of it-'

1 > . ■

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t20 kAMANbAKtVA NITISArA.

42. * A kirig true to his promises,f an Afyya^f 21
virtuous prince, ah Andryydf^ one having many|| brother^,
a very powerful sovereign, and one whd has come off
victorious irt many wars,1f these seven are said to be the
parties with whoiil peace should be concluded;

43. He*^ that keeps his troth inviolate never actfl
in contravention of the treaty he concludes. And it is

* The author ridw proceeds to enumerate the piarties with Whonri
it would b6 politic and Wise to conclude peace. The pirincipte that under
lies his advice seenls to be this that, it is better to be in peaice With those
Who are difficult of being overcome add with whom, ]f war is waged, the
chances of success will be limited. The one consideration that should
always be like a sacred duty to a sovereign ; is the prosperity of the
territory over which he rules ; and for its sake the monarch should pru-
dently launch upon war or concliide peace. Where there is the least
chance of securing any advarttage by peace, it should not be discarded.
But it would not be politic to risk a war nferely in the hop6 of glutting
some advantage in case of victory, which in war is very doubtful. The^
keynote of the author's political creed selems to be : — " Move in the linel
of least resistance ; so crush them who afe weaker than yourself, and paty
homage to them and cultivate their good-will viho af e stronger."

f The word in the text is Satya which mearts " true." Henito he
Who keeps his promises or troth inviolate even at the loss of his vecy Hfe.

t Aryya lit means the Hindu and Aryan people as disttngtrished
from the Andryyas or the aboriginies. Hence it has come to signify one
faithful to the religion and laws of his country and of noble b^rth and
character.

§ The Andryyas are the people that inhabit a land befofe it is
conquered by an advanced race ; and as such, they generally are far
below in the scale of civilization than their concfuerors. Hence the
Word has cornel to signify base fellows of low moral standard whose
niode of life is considerably vile.

II His power lying in the wisdom of his counsels and in the efficiency
of his men and munitions.

^ He that has obtained victory in many wars is sure to conqfuer ; sor
It is unwise to proceed hostilely against him .

** The author now proceeds to furnish reasons why peace should be
concluded with these parties ; he also emphasises the fact that if war be
uvtged against these, defeat will be the inevitable resuk.

K«MAKDAKIVA tOnSAKA. IZI

certain tbat aa Arjym w3] mewtt bccoae a* Awirjym e*ea
ifhelosrsldsfife.*

44. AB l» sabjccts talte sp ara» far a wrt» «MB fwiace
when be is aimi >d.t A rjft*w» ■uwmJg a i> i t riadMe
owing to his lane of Iiis sobjects, aad ta kk pie^ of ■atacc.$

45- Peace A— U he made miA im AmMrjyt.l Ux,ewemht,
mMktg aa neny,! erauates lixa like tW am of SaaM,^

•Jbath, can 3 a* limJIi mJ l«cVl*«>. f«M kwtolM

luiBkhew9HtchM«ehBB«B«^hc«K^M l»ijj«f fc
bonotlebv. "^ "• J • ■---.-

" He who farpj Mi* wnm±^ wJ ■■ alw Ks a^w Ay a fOm

ol irUmii Tte aliiHiwt T»!r-rrf n wrt. b t:;&- tar
we* u ^« tnoDC^e rf tiE ^itKT ant Ea~«c "P '■= ^*

Aer faoxME •err a^f^ aof -R^rnf n
Jiiiiiil^M rtwii l^w n« fior &aiC. 'V^>

122 KaM^NDAKIYA NITISARA.

destroying the Kshatriyas.^

46. Just as a thick cluster of bamboost surrounded os
all sides by thorny plants, cannot be easily eradicated, so a
king, supported by his many brothers, cannot he' easily

subdued^

47. When a king, ever so vigilant and assiduous,^

is assaulted by a sovereign stronger than himselfi there is no

made the dreadful vow of exterminating the Kshatriya race. He suc«
ceeded in fulfilling his vow, and is said to have 'rid the earth thrice seven
times of the royal race.'

* We can not help remarking here that this Sloka is not very definite
about the idea it professes to convey. The example given seems to be
out-of-place ; the reasons furnished are not cogent. However we must
take it 3S it is. The meaning seems to be this : — A king should not hate
the aborigines of a land but should be in friendly terms . with them ; for
there may come times when he will profit by such alliance. To cite
an example from the Rdm^yana, Rdmachandra was saved from many
dangers through his friendship with the Chanddla Guhaka, who belonged
to the vilest and most abominable caste existing in India. S. W.
Jones's translation of the passage is as follows : "Peace should be made
even with a bad man, when ruin is impending; not for the sake of
his protection, but from consideration of time."

f Venu may also mean 'reeds.'

X The last portion of the Sloka has been rendered a little freely.
It is superflous to comment that when the several royal brothers live in
amity and when there are love and respect binding them to oiie
another, there is scarcely any chance for a foreign invader to subdue
such a king. It is intestine discord that has been the ruin of many a
kingdom. S. W. Jones's translation is given below . — "As dust when
intermixed with thorns cannot be trampled on, so a king, who has many
brethren cannot be subdued." The difference in the first portion of the
translation might probably have arisen out of a misprint in the scholar's
text which probably substitutes Renu for Venu, the Sanskrit letters
(Ra) and {Ba) resembling one another very closely. Renu means
'dust.'

) All his efforts and perseverance avail him nothing when he is to
combat with superior might, and in spite of them, he is sure to bo
defeated.

KAMANDAklYA NITISARA.

1^3

safety for h!ra, as there is none for a deer under the claws of
a lion/ (save in the conclusion of peace).

48. When a powerful sovereign wants to seize a little
only (of his enemy's territory or treasure), even then will
he kill the latter, like a lion killing an infuriate elephant.
Therefore, one desiring his own good, should conclude peace
with such an adversary.*

49. There are precedents to prove that it is better not to
light with a stronger foe.f For, never can clouds roll in a
direction opposite to that of the wind.j;

50. Prosperity leaves not that king who bows low before
a powerful adversary aiid puts forth his prowess in proper
season, even as rivers (that naturally flow downwards) cannot
flow upward s.§

(

* The meaning of the author is certainly this, but his expression is
not clear. 'When a powerful adversary invades another's kingdom only
to get a little of the latter's territory or treasure, it is advisable for the
latter to conclude peace. For, like a lion that cannot possibly feed on
the entire carcass of the elephant, but kills it all the same, the stronger
enemy would kill the weaker one, though he does not want to appropriate
the whole of the latter's dominions.' But when the powerful king wants to
confiscate the whole kingdom, it is better to die fighting for liberty than
to surrender one's self.

i; The first part of the Sloka admits of another construction, which
is as follows ;-*-"There is no evidence to justify the statement that a
powerful antagonist should always be fought against." This though it
does not change the meaning of the passage materially, is still worthy
of notice. The construction becomes different as we take Na with
Yodhvabyam OX Asti, The construction we have given, points out the
appropriateness of the example embodied in the next line, which in the
other case seems out- of- place.

J S. W. Jones's translation is as follows :^ — '*It is not advisable to
fight with a hero ; even a cloud cannot go in opposition to the wind."
The author enjoins the conclusion of peace with the powerful, for,trying to
go against them, a king is blown away like clouds trying to go against the
wind.

§ The principle inculcated in the first part of the Sloka is quite.
apparent. None can deny that it is safe to be in peace with one more

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126 KAMANDAKIYA NlTiSARA.

56. Like* a lion attacking an elephant, a monarch
forming a right estimate of his own Ut5hhdsakti,\ can fall
upon another superior to him. This is what the son of

Bharadwajat says.

57. A single lion crushes a thousand herds of huge tusked
elephants ; therefore, working himself up inta fury equal
to that of a lion, a (weaker) sovereign should fall upon his'
(powerful) adversary.§

58. ||0f a sovereign, who exerting himself to the best
■— ^^^■^i— — ^^^1.— — II — -^ — '

* The author now points out what is to be done in the absence of
a sovereign competent to help the one assailed by a powerful adversary.
In this case, the weaker monarch should at first carefully judge his
Utshhasakti{S\dthf^Qw)9Ji6, then he should fall upon the assailant.
That there is chance of success, the author exemplifies by citing the
case of the lion slaying the elephant, which latter is much stronger and
larger in proportion than the former.

f Utshhasahti we have explained in an earlier note (Vide note to
Sloka I, Sec. I). But the meaning the author here wants it to convey
is a little wider. It means not only the power of energy, but also
agility, quickness and activity which are the qualities incident to an
energetic nature. Utsdhasakti here refers also to the other Saktis^oi the
sovereign, and it inclutdes, the efficiency of the army and the abundance
of the sinews of w^r., .^

X The son of Bharadwaja is the celebrated Drona, the military
preceptor of the Kurus a|id the Pandavas. He was born mat of a Drona
or bucket in which his father preserved the seed which fell at the sight
of a celestial nymph called GhrMchi.

{ The author further illustra'tes what he has said in the previous
Sloka. . It is not so much the physical strength of his soldiers that
gives success to a sovereign, but it is their fierceness engendered by
some sense of wrong, that ensures it. Strength is as necessary for suc-
cess as are agility and quickness and firmness of intention.

II The author now proceeds to state that as there is risk in hazard-
ing a battle with a powerful adversary, there is also immense advant-
age to be derived if in any way victory may be gained. When a king
can put down his assailant, his other enemies are naturally inspired
with a higher estimation of his strength than they had ere now' formed.
Thus they are frightened and venture not to oppose him when he attacks

KAMANDAKIYA NITISARA.

127

«f bia powers, can crush his superior with his army,* the
other enemies become conquered by his (this display of)
prowess, only.f

59. Where in war victory is doubtful, (in that case) peace
should be concluded even with one equal in every respect;^
for, as Vrihaspati§ says, " Embark not in any project
where success is uncertain ."||.

60. For these reasons, the sovereign that desires his pros-
perity to reach the acme,^ should conclude peace even
with one equal to him in all respects. The clash between
two unblaked jars surely becomes destructive of both.***

61. Sometimesft by resorting to (uncertain) war both
the parties reap destruction. Were not Sunda and Upa-
snnda, bothit:^ equally powerful, destroyed by fighting with
each other ?

them ; and they fall an easy prey to him. In this way, without the
evils of war, he succeeds in extending his empire, which is the highest
ambition a sovereign may cherish.

* For Sasainasya the commentator gives Alpasainasya.

t For Pratdpasidhena the commentator substitutes Fraidpasidha.

t The sum and substance of the author's advice is embodied in the
text of this Sloka, which is very sound and statesman-like.

{ Vide an earlier note.

II S. W. Jones's translation of the Sloka is as follows :-»'*Let a
king seek peace for the love of religion ; in war success is doubtful ; but
in making peace let no man doubt. So said Vrihaspati."

% The commentary suggests some minor changes in the readings
which are as follows : — For TaisampraviddhS it reads, Asampraviddhi
and Abhibriddhikhma tor Ativriddhikhma.

** The last part of the Sloka hints at the result that may be expect-
ed when two princes equal in prowess happen to fight with each other.
Apakkayo means 'not maturely burnt.'

ff i he author further illustrates the instruction given in the last
part of the preceding sloka, by saying that war between two equally
powerful princes is destructive of both.

XI Sunda and Upasunda were two brother demons, the sons of
Nikumbfaa. T1»ey g0t a boon from the Creator that they would not die

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t2S KAMAKDAKIYA NITlSARA.

62. *Even the most degraded and powerless cnemyt
should be made peace;]: with, when calamity threaten8^§
inasmuch as, attacking at that time, he may cause troubles
(to the mind)|| like a drop of water causing pain when it
(ails on a lacerated limb.^

until they would kill themselves. On the strength of this boon, they grew
very oppressive, and Indra had at last to send down a tovely nymph
named Tilottamd, and while quarrelling for her, they killed each other*

* The text of the Sloka has been considerabty changed by the com-^
mentator in order to wring out a plausible meaning. The Sloka specifies
the occasion when peace is to be made ev^n with a low-bom person. Wtf
notice the changes of reading in the following notes.

f The word in the text is Vikeena for which the commentdry gives
Aiiheena. The commentator suggests Aitheenit to^ meait 'in very baxf
circumstances.' This meaning is good. The author has said beforer
that peace should not be made with those Who are liable to be easily
conquered ; bat there are occasions when even such an adversary ^ould
be made peace with.

X VoT^^Susandhopi the commentary gives Sandheya.

$ For Agatas the commentator reads Agaiky

' II For Himavmt the coromedtary suggests Hi manas*

^ For Kshatam the commentator gives Rtkdft. The i«hot6 Slokar

with the changes of reading noted above would read thus ?—

"Atiheenopi Sandheyas Vyasani ripurdgut^r.

Patandunoti hi mana^ toyavinduribaktkatSJ*

What the autor means is this :—** 'Ordinarily peace should not be
made with a weak and low-bom adversary, as he can* be defeated"
with ease. But when you are threatened by any grave calantity you
might conclude peace with him, so that your anxiety on his score wil! be
lessened. Monarchs weaker than yourself though ordinarily can do
no harm to you, yet they may afflict you wHen you ivill h€ ovetnhetfiied
with a serious catastrophe ; just as water though it does not gfve pain
under ordinary circumstances will do so, when you are woundeA

KAMANDAKIYA NITI^ARA. I29

63. If* on such occasions,t the Comparatively weak
monarch refuses to make peace, the reason is to be found
in his mistrust^ (of the other party). In that tase, gain-
ing the former's confidence, the other party should ruthlessly
crush him.§

64. Havingll concluded peace tvtth a monarch more
powerful than himself, a king exerting carefully to please the
fprmer,^ should so serve him as to gain his confi-
dence.**

* As in the previous, so in this Sloka also, various changes in
reading have been introduced; and in lieu of noticing the changes
separately, we give below the Sloka as it would be|when the readings are
all amended i-^

"Heena chet Sandht na gachchet tatra heturhisamsayas
Tasya Visramvamdlakshya prahAriitatinisthuram,*'

The author here suggests the measure that should be resorted to, in
the case of the weaker king's refusal to make peace. The Sloka as given
in the text, may give some meaning, but that would not be suited to the
context. Literally rendered it would be this : — 'Never desire to make
peace with the low, the reason being, there is much uncertainty in such a
treaty (and hence it will not last long). Therefore secuting their confi-
dence, a king should smite them down, actuated by desire for gaiiu'
Even here, we have to change a little of the text.

f When calamity threatens.

t This part of the text seems to be vicious. The commentator has
not suggested any emendation. The emendation embodied in the chang-
ed reading of the Sloka is our own. Samsaya means 'doubt' or 'mis-
trust'; therefore i4fam5aya means 'certainty' 'belief &c. Thus we can
make out some sense if we read Asamsayas,

§ The last portion contains advice as to how such refractory
kings should be dealt with.

II The author now proceeds to determine the duty of a weaker
Qlinan^ when he concludes peace with one stronger than himself.

^ For Tarn pravisya pratdpavan, the commentary gives Tainanu
Prattydtnmfdn. We have translated the reading given in the commen-
tary. There is another minor change in the next line of the Sloka, Which
needs no explanation.

. ** The strain in which the author sings is this : — "When peace is
made with a more powerful king, try to gain his confidence by ' hook or

1/

f30 KAMANDAKIYA NITISARA.

• 65. tJiisufipected* and rver watchful artd always in-
scrtrtable in hrs expressions and designs, he (the weaker king)
should speak only those words that would be agreeable. t
But- he should do what it is his duty to do.%

66. Through confidence intimacy may be secured ;
throi*<yh confidence an act fof selfish intere^^t) mav be success-
fally achieved. § It was through her confidence on him
that the lord oi the celestiaKs was able to destroy the foetus
of Diti.ll

by crook ; and then taking adx^antage of thie intimate knowledge that
you would gain of his affairs, crush him completely. Whether you make
peace with the weaker or the stronger king, always try to cruih him, io
that you will be relreved of the fetter that peace necessarily puts on you."
It seems that the author would not hesitate to inculcate the sacrifice
of honesty and good faith at the altar of empire's advancehient. We
do not know what ultimate good such a policy would bring. What we
have written above, would be evident from a perusal of the next Sk)ka.
* Lit. rendered would be, 'confided upon/

f If he behaves in this way, not the slightest suspicion would ever

fall upon him. Thus he would have every opportunity for serving his

own end vt£.t to slay tlie stronger king. *^Pr\ya'' words are as *^Jaya'
*'Jiva;' "Victory" "Long live the Emperor" &:c.

X This, according to our author, is, as the reader is aware, to slay
the other superior king. The weak prince should show ever)' possible
deference to his superior in words and deeds, but he should never forget
his ultimate aim of doing away with him.

§ The author now enumerates the advantages that are gained
when confidence of the stronger king is obtained by the weaker.
Being a confidante, the latter gradually becomes a favorite ^ when in that
position, it becomes considerably easy to achieve the task (or the duty ns
the author calls it) he has in his heart v?5., the destruction of the former.

II The last part contains an allusion which has not been explained in
the commentary. The reference seems to be to the birth of the Marutas
or Wind-gods. When Diti the mother of the demons was quick with the
Marutas^ Indra, knowing by his yo^a -prowess that she was going to give
birth to a child that would be a formrdable]&ppohent of^his, entered her
womb and there severed the foetus in seven times seven parts.

KAMANDAKIYA NITISARA. I3I

67. Having^ formed a firm alliance witli thfe principal
oSicerst or. the royal sonj of even a coQl-headed§ assailant,
the (assailed) king should endeavour to sow dissension|l

among the former's parly.

68. The;l[ assailed soveceign should try to satldle the
principal officers of the assailant with accusations, by spend*
ing money*^ lavishly (in bribes) and by (treasonablr) letters
and doc«ments, in which his identity would be hidden.tt

69. ThusJJ when an intelligent soverei^^jn succeeds in

* The author now suggests other measures by wi)ich a powerful ,
•assailant may be overthrown. These measurss naturally fall under the
expedients of foreign policy enifmerated in a^\ earKer note (Vide note to
Sloka 51, Sec. IV). The first of these measures is to sow discord (Veda)
among the enemy, which will considerably t^educe their strength and
activity. This, end, according, to the author, is best served, when a con-
spiracy or league may be formed with one of the principal officers of the
assailant's state. ,

f Such as, the miiuster, the royal priest, the physician^ or the
commander-in-chief.

^ The word is Yuvarhjdh or the heir apparent or the crawn prince.
§ What the author means seems to be this : — 'Even a cool-headed
adversary may be overthrown in this way, not speak of him who is rash.'

II The commentary has introduced an emendation here ^ it reads
Antaprakopam for l^dias prakopam. The reading given in the text
scarcely yields any rational meaning.

% The author now suggests the means by which dissension can be
effectually sown. T.i^e means is this : — 'The assailed sovereign after
gaining the confidence of the assailant, should try to alienate hiipi
<rom his ministers &:c. He should try to bring down the wrath of the
sovereign over the officers of state by imputing false charges to then%;
these charges, he should uphold by producing witnesses secured through
bribe^ and by forged letters and documents which should be so carefully
drawn up as not to cast the slightest suspicion on him.'

** The reading in the text is vicious, and we have adopted that
given in tlie commentary, which is Arihotsargena.

If The commentary suggests another reading via., Arthasanghi'
iaist which means 'the meanings of which are very deep.'

XX Tlie result of sowing distrust among the adversary's party is. des-
cribed in. this Sloka. We have, in our. translation, been, a little. fr^e

132 fcAM/i^DAKlYA N1T1SAR4.

accusing the principal ofRcers of the assailing monarch, the
latter in spite of his bisiilg formidable, relegates all activity;

r

inasmucti^as he loses confidence over his own people.^

70. Intriguingt with the ministers of the enemy, the
assailed king should tone down their efforts to crush him4
He should kill his enemy by weaning over his physician,§
or by administering poisonous liquids. ||

71. The assailed king should, with all his efforts, try to
enkindle the wrath of the monarch whose dominions lie just
behind the assailant's.^ Then, through his agency, he

regarding the cdnstruction of theoriginali but this make the translation all
the more lucid.

* The last portion of this Sloka would have been unintelligible but for
the reading suggested in the commentary, which reads Yhtyaviswdsam
for Yasya visTioasa, When a sovereign cannot trust his own people, he
can scarcely risk a battle with his enemy.

f What the author says in this Sloka is this : — ''The assailed king
should form secret alliances with the minister &c. of the assailant, se
that they would not fight to the best of their abilities. It was this
principle which Lord Clive followed in making Mirzafar apathetic to-
wards the interest of Siraj during the battle of Plassey. As is wdl-
known, Mirzafar during the course of the battle remained with his soldiers
as inert as a^watU This conduct was of course due to the le^u^ he had
formed with Clive previously."

I For Tadavasthnin Samunnayet the commentator gives Tadd^
ramvttm Samam nayei, which indeed is an emendation. The former
hardly gives arty sensC.

J Who, of course, is able to treacherously kill hhn without the least
dffficuky.

H The last mentioned alternative seems naturally to be connected
with the< other. But we Have faithfully followed the construetiontof tlie
original. ^^

^ The text of the Sloiea is obscure tnspite of the emendations
given in the commentary. The translation given above is suited to the
text and to the teachings already inemlcated by the author. The Sloka
would admit of another meaning, which will nearly tally with what is
given above, differing in minor details only. That rendering would be
tomething like this :--* 'The assailed king should fan a quarrel bctwean

^RAMANDAKIYA NITISARA 133

should h«e<tfully bring about the assiilant^f destruction.^

72. Thef assailed king should, through spies disguised
as astrologers^ inhabiting the assailant's countiy§ and
possessing all tho auspicious marks of inspired Seers, cause
predictions to be made before the latter to the effect that
dreadful calamities would soon overtake him.

73. Takingll into consideration the loss.lf the ex-
penditure,** the difficultytt *"<* the destructionfj &c.,

the assailant and him who is looked upon with disfavor by tliis latter.
Then, through the agency of the person out of JFavor, he should crush the
enemy/' What the author refers to is that expedient of foreign policy
which is known as Veda. What he means is this that, when a weak
monarch is assailed, he cannot but seek external help, and this he should
find in the Parshnigrdha of the assailant, whose anger .against
the latter he should try to rouse. Then united with the Parshnigrdha he
should crush the foe.

* The commentary gives Pradharsayet for Prashdhayet ; we have
accepted the emendation,

t This Sloka suggests a means that would act as a deterrent to the
assailant and induce him to adjourn active operations against the assailed^
and .thus giving the latter time to secure others' help &c. The meaning
is this : — "As soon as he is assailed,, the king should, by bribing, win
over some of the subjects of the assailant's dominions ; he should then put
them in disguise as venerable astrologers with all the exterior marks of
holiness. They should then repair to the assailant's camp who would
naturally seek their help in determining ^^ finale of the war he is going
to wage. Now the disguised astrologers would tell him that the stars
are impropitious and forebode great danger. In this way the assailant's
spirit Will be damped and he will not launch inimediately on war.

{ Naimitiikai — means those who can read the signification of
NinUtias or omens. Hence an astrologer.

X For Uddesa kritasamvhsai the commentary reads Taddesakrita*
samvhsai; and for Sadhulakshanai it reads Siddhalakshanat.

II The author now proceeds to delineate the evil effects of war,
which he thinks will dissuade kings from risking wars rashly.

5[ Such as the death of the principal and trustworthy oflRcers,

** The draining of the treasury and the devastation of the crops &c.

ft Such as the inclemency of the weather, &c.
' it ^f men and munition*

134 KAMANDAKIYA NITISARA. ,

involved in a'wair, and weighing seriously its g^ood as well a.St
evil effects, the assailed king would rather do well to will-
ingly "^ submit to certain, hardships, than launch upon war ;
for war is ever prolific of evil consequences.

74. Tiie body, the wife,t the friends and the wealth
of a sovereign may cease to be of any avail to him, within a
wink*s time, when he launches on war, (in whicli there is every
possible dan<(er of his life). J These again are constantly
jeopardised in war. Therefore an intellig^nt§ sovereign
should never engage in a war.

75. What king, who is not a fool, would put his friends,
his wealth, his kingdom, his fame and even his own life in
the craddle of uncertainty by embarking on war? ||

^6, When assailed, a sovereign desiring peace, should
conclude^ a hrm treaty, by means of conciliation, gifts or
or bribery or by sowing dissension** among the enemy, at
a time when the latter's array of troops would cross the
boundaries of his territory ; before this should not betray his
peaceful intentions. ft

77. Protecting himself and his army effectually and con-
centrating all his forces, a brave king (when assailed) should

* When there is no other alternative except war, it is better to
make peace even with certain inconveniences to one's self.

f What the author means is this : — When a king engages in war
there is every danger of his being slain, in which case, his body, wife, &c.
will be of no use to him,

J For Valam (army) the commentary gives Kalatram or wife.

§ The reading in the text is Vidyht which certainly is vicious. The
commentator gives nothing. We substitute Vtdwan,

II As soon as a king engages in a war, these things become uncer-
tain, and he may lose them any moment, being slain or defeated.

♦* For Santapayet the commentator gives Samsthapayet which
reading we have accepted.

1[ For these Vide an earlier note (Sloka Sec.

ff In the last part of the translation, we have been a little fiee for
the sake of lucidity.

KAMANDAKIYA NlTISARA. 135

perform many manoevours to afflict liis assailant ; then when
the latter shall be involved in sjrent dansjers, let him make
proposals of peace. For it is witi) hot iron that hot iron
becomes fused.*

78. These are the different kinds of peace (a«id the
modes of forming them), which have been enumerated by
ancientf and mighty sages. By putting forth his prowess,
a ruler of men should subdue his refractoryj enemy. He
should act after having • discerned (through his prudence)
what is good§and what is bad.||

TTius^ ends ihe ninth Section, the dissertation on peace ^
in the Nitisara of Kamandakiya,

* But if the assailant refuses to make peace, the author says, the
assailed should not surrender unconditionally, but to the best of his
might and intelligence, fight and annoy his adversary. If at the time
0I his defeat he wants to make peade, the victor would be exacting in
his terms. So, by equal fierceness only,' can he conclude a firm treaty.
S. W. Jones's translation of the Sloka is as follows.

" Preserving ' his secret unrevealed and his forces well -united, let a
hero march and annoy his enemy, for hot iron mdy form an union with
hot iron ; so he by equal fierceness, at a time when his foe is fierce, may
conclude a firm peacfe."

For Samtdpam in the last line the commentator gives Sandhanam,
which evidently is the true reading. The commentator quotes Chanakya
in support of the author.

" Nataptam Loham, Taptena, Sandhatte.**

'Cold iron cannot become fused with hot iron.'

t For Purvatana the commentator reads Purvatama,

X That is, unwilling to make peace.

§ The last portion of the- Sloka has been considerably changed in
the commentary. For the last two lines, it reads ; — : t •

Valdt, Tadenam Vinayet Nareswaras
Samikshya Karyyam Guru Chefaratdwidha.

We have adopted the reading of the commentary ; still the context
seems to be vicious.

II The word is Guru wh'icU lit ; means, 'that' which redounds to
the credit of the performer.'

SECTION X

^' Jr ORSESSED by thoujaihts of revenge, and with hearts
burning with anger engendered by the infliction of mutual
wrongs, people proceed to fight with one ah other.*

2. One may also launch upon a war, for the amelioration
of his own condition, or when oppressed by his foe,t if the
advantages of the soil and the season be in his favors

3. §Usurpation of the kingdom, abduction of females,([
seizure of provinces and portions of territory,^ carrying away

* The author's meaning, explained by the commentator, seems to bjT
this : — " Wrath and resentment caused by the infliction of injuries, arc
the chief causes of war."

f What the author means to say is this i^^ Wrath and resentment are
n6t the only causes that breed war, but a desire for elevating one's posi-
tion, or excessive oppression by the foe, may also lead one to hazard a
war. But there is a provisio in the latter case, which is this that
before declaring war, one must see that the advantages of the land and
time are in his favor ; if they are not so, he must not go to war, for, in
that case defeat will be inevitable*

X Desaki^lavalopet as k-^ Another meaning of (hh compound different
from what we have embodied above, is suggested by the commentator ;
it is this :-^Supported by the advantages of the land and the season,
and by an army well-equipped with men and munition.

§ This and the following two Sloleas should be read together. The
author now enumerates all the causes and occasions when war is
launched upon by kings and sovereigns.

II For example the commentator cites the case of the abduction of
Sita by Ravana, (refer to Ramayana).

^ Sthana ^d Dfsa meSLn almost the same thin;; in our rendering
we follow the commentary strictly.

KAMANDAKIY-A NITISARA. 137

of vfehicies and treasures,* arrogance,t morbid sense of
honor,! molestation of. dominions, §

4. Extinction of erudition, || destruction of property,
violation of laws,^ prostration of the regal powers, influence,
of evil destiny, the necessity of helping friends and allies,**
disrespectful demeanour, tiie destruction of friends, ft

5.. The want of compassion on creatures,JJ disaffectiori
of the Prakriti Mandala^%% and common eagerness for
possessing the sapae object, these and many others have been
said to be the (prolific) sources of war.

6. The|||| mf*ans for extinguishing the wArs caused by

* Ydna lit means *that which carries,' hence conveyance of any
kind, including horses, elephants &c., Dhana the commentary explains
as gems find jewels.

t The word in the text is Mada^ explained by the commentator to
mean, arrogance engendered by the sense of personal courage and
heroism !

I Like that of Ravana, who thought, "What, shall 1, Ravana the
king of the three worlds, make over Sita to her husband, out of sheer
fear?"

§ The original word is Vaisayikipida — which fit : means 'some dis-
order in the kingdom.' When caused internally, it breeds civil war.
Visaya here means 'kingdom.'

II The original word is Jndna-mghdta which the commentary
explains to mean the destruction of the literary class, who are instru-
mental in the cultivation and spread of knowledge.

% The commentator explains, — the infringement of the social laws,'
and customs.

** The word in the text is Mitrdrtham which the commentary takes to>
Rj^an, 'for the sake o£ friends.'

yf The word in the text- is Bandkuvihdsam ; the author means this,-
that when an ally is destroyed by, his enemy, a king takes up the cause
of his ally and avenges his destruction or ruin.

XX The commentary explains : — *To abandon creatures to the mercy,
of their enemy, having at first given them full assurances of safety.*

§§ Prakriti Mandala — refer to an earlier note.

nil Having enumerated the sources of war, the author now goes an
to describe the measures by which such wars may be put an end to. ^ye
have rendered this Sloka freely for making the sense clear.

18

I3S KAMANdAKtVA NlTtSAHA.

the tisurpatioti of kingdoms, abductiod of females and seizure
of provinces and portions of territory, have been specified
by those skilled in the expedients of policy, to be the relin-
quishment of the kingdonis, the restoratiun of the female^
and the evacuation of the provinces, respect itrely."^

7. The means for pacifying the wars cftu^ed by the
violation of laws and the spoliation of porpertyf are the
restoration of the laws and the restitution of thft property,
respectively. The means for puttinpr an end to 4i war caused
by the molestation of the kingdom:^ by the foe, is to molest
the kingdom of the latter in return.

8. Of wars caused by the carryingr away of treasures§
and by the destruction of knowledge and the prostration of
the regal powers, the end is reached hy the restitution of the
things taken, by forgiveness and indifference. ||

9. Wars brought about by allies through their oppression
and persecution, should be looked upon with indifference^ ;

* For Madena of the text, the commentary gives Dafnena.

f I1ie word in the text wbUld inean lit : /'The war arising out of some
cause detrimental to the interests and government (of on6 of the paiiies
concerned).^' We have translated this Sloka also freely.

X Visaya here, as before, means 'kingdom or the dominions of a
monarch.'

§ For Ydna of the text the commentary gives Dhana, which we have
accepted.

II The second line in the original bristles with bad readings. The
cotUfnentary has suggested certain emendations but for which it would
have been difficult to make any sense Qiit. of the line. For Shama it gives
Safna and for Tadarthaschangena gives Tadarthaiyhgena* Both these
emendations we have accepted^ .

^ Thesefriseof the author is this :— When the iaIHes of a king brin^
about a war through their ivinton 'behaviour and poHdy, he should hot
jbin them/biit remain* ihdiffererit ;" so that, tione ol the dvils bf the war
may overtake him. It is always the duty pf a ^ovei'dign to make
common cause witb his allies ; but not so in this ca^e.

' KAMAI^DAfClYA NITISARA. 1 39

but, for a generous ally^ even the very life i^ia}' be risked.f

10. 'War caui$ed by the offer of insult should be extin-
guisiied by the offer of honor. Conciliation and propitj^tjjpi^
are the roeaps for pacifying a war caused by pride i^nd
arrogance of one parly.

11. A brave king should reach tho epd f4 a war caused
by the destruction of a friend or an ^rlly^ by the applica-
tion of jL^i^derhai^d measures, or by having recourse to incai^-
Utions and magical spells.§

12. For pacifying a war having for its cause the eager-
Qes9 for ppssessiiig the same object (by two kings), a pru-
dent king should give up that object, provided that his royal
prestige does not suffer thereby ||

13. The war caused by the spoliation of a portipQ of
the treasures^ should not be prosecuted in^^ inasmuch as

^ The commentary gives Atmavatmitravargdrtham iat Atamvat'
miiravargStu.

f But when a generous and faithful ally is involved in a war, a sover-
eign should offer him aid, even if such conduct may cost him his very life*

{ When the ally of a king is destroyed, it is prudent for him not
to declare open war against his ally's foe, but to apply secretly the expe-
dients of policy and thereby undermine his (thfs other's) strength.

{ One line of .this Sloka is iomitted in the text. The line as given
by the commentator is this : —

Rahasyena prayoghfta Rahasya karanSn(i va.

Rahn^cL'Prayoga is the use of covert measures. Rahasyaharan is ,the
^ployment of incantations and charms for son^e malevolent purpose ; it
includes Mdrana, Vaseekarana &c.

II What the author means is this : — When two kings set their heart
upon possessing one and the same object, war beconries inevitable.. To
avoid such a war, one of the contending sovereigns must withdraw him-
self ; but the withdrawing monarch must be careful that his royal prestige
is not prejudiced by his falling back ; in that case, he should fight to the
last rather than lose his prestige and honor.

% For DkatU^aohkrajhti the commentator gives* KosipahdrofanM.
The meaning .is not materially changed by this change in reading.

1^ ?.0€ Tanuirodham, thp commentary substitutes ViradJiawi, tyUqh
aakesth^ Sloka iatelUiibre.

I4Q KAMANDAKIYA NmSAR^.

by carr}ing on a war, a man may lose all his treasure?.^

14. When the party against whom war is waged is
numerous,t its end should be reached by sowing dissen-
sions in the enemy's camp, by gift, bribery, J reconciliation/
tempting offers, and other such expedients of policy. §

15. War caused by the want of showing compassion
to creatures, should be extinguished by speaking agreeable
and pleasing words to them.|| The means approved of by
the pious for pacifying a war brought about by the evil in-
fluence of Fate, is to propitiate Fate.^

16 — 18. War incident to the rebellion of the dis-

* What the author wants to emphasise is this : — When the cause of
the war is the seizure of a portion of the treasure, it should not be
carried on ; for, if prosecuted in, there is every chance of the rest of the
treasure being drained out to meet the expenses of the war ; moreover
there is no certainty about success..

f The word in the text is Mandjana, which the commentator takes-
to b^ equivalent to Vahujana.

X The first half of this Sloka again has been omitted in the text.
The commentary supplies it. It is this : —

Trishnopanydsayuktena SamadanadikSnagha*

§ The author's meaning is this : — When war is inevitable with a
aumerically strong^ party, then one should not hazard pitched battles, but
try to produce intestine discord among the enemy's troops and generals,
and wean over some of them to his side by gift, bribery &c. Thus
weakening the odds against him, he will compel them to conclude peace.

II The commentary quotes another reading for the first part of the
Sloka, to be found in the Benares Edition. It is this : —

Bhutanugrahavtchchedajatsydntam Vrajet vasee.

h means — 'One who can control his passions, can reach the end of a
war engendered by the failure of showing compassion to .creatures.'

* % Whien through the influence of Destiny > war beeomes inevitable,
the means tor pacif^nng it, is the performance of ceremonies calculated
to propitiate adverse Fate and redound to the peace and tranquility of the
kingdom. These ceremonies are technically called i'^w^i, Sasiyayana &c.

KaMANDAKIYA NITISARA. I4I

affected Mandala^'' is to be pacified by the application of
one or the other measures of policy .t

HostililiesJ have been said, by those who know how to^
remove them, to be of five kinds: — (l) That produced by
a spirit of rivalry, § (2) that caused by some dispute about
lands,|| (3) that having women at the root,l (4) that pro-
duced by irresponsible spies.** (5) and that consequent on
some fault or transgression on one side. ft The son of
ValgudantiXX speaks of four kinds of hostilities only, viz.y (l)
that caused by the invasion of one's territory, (2) that caused

* The word in the text is Mandalakshova ; Mandala of course here
refers to the Prakriti-mandala, and Kshova means agitation or distur-
bance ; the commentator explains Mandalakshova to mean, Prakrittnafn
Vidrohat or ihe rebellion of the subjects.

t The word in original is Upaya (Vide note to Sloka 53 Sec V).

X Having enumerated the general causes of war and the means
for pacifying them, the author now proceeds to define and describe the
several kinds of hostilities.

§ The original word in the text \s Sapatnyam ; Sdpatnya is Satru
or a foe ; the commentary explains it to mean — 'hostility ordinarily to be.
found existing among foes.'

II Vdstujam- — etymologically means 'originating from some Vastuoc
object ; the commentator specifies the objeects to be, land, treasure^
territory &c.

^ The meaning of the author, as explained by the cemmentator is
this: — "Hostility having for its cause the intrigue arid illicit love of
women." This meaning although appropriate is not comprehensive-;
Strijam would mean that kind of hostility that has anything • to do with
females.

♦* Here the commentator has introduced a change in the read-
ing ; he reads Chdrajams for Vdjndtam, Chdra means spies scouts or.
emissaries j hence chdraja would mean, hostility, which spies cause to
spring up between two parties. The Charas bring into notice some or
other of the treacheries of one party and thereby sow in the heart of the
other, the seeds of enmity.

tf This is the ordinary kind of hostility, which originates from some
guilt or transgression.

tt The son of Valgudanti is Indra ; the reading- in the text is
Vahudanti for which the commentary- gives Valgudantu

1+2 |tAMAN0AK4VA WITISAKA-

1^ aome^biQg (don^ by oUieffs) prejudiciafi to •|;he exercise
of the regal powers,^ (3) that resulting irom some di^pj^t^
abotkt the 4)0undarifist of dpininions, (4) and that protd^ced
% some disturbance of Ahe Mandala.%

1.9. Mi^n takje cognizance of two kinds of hosiiilties oftly
Vfjff., {%) fbhat w|h|ch)i& hereditary ,§ (2) and that bred by soiae
lauteior :tran9gresriou.||

iWarf from which fcbe (benefit derived .will be a little,
(that^troQiiwhiehit will be nothing, aha<t in which success is
idohtlul **

^O. That injurious at present, ft that without any fulure
benefit,j:| that with one whose strength is unknown, that with
^ w.iqkeid pei;soo,,§§

'^..-Tbe original word is SahU lP^^/i^/^^» twhich means* origi|ia|ting
ji^Qtn.the .dead(snkig of the Saktis ;,pjur rendering is a little free.

f The original word is Bhutnyanantarajdtam which .the oonrni^n-
Mtor.e3(plains thus. 'Resulting in consequence of .the territories border-
ting, pnone another/ Hence the Hieaningjwe have igiven above>

X Mandala referred to here is the Mand(Ua of 'twelve kings (Vide
tm^isarikt fiote). The disturbanoeiof tihis Manddle ^ equivalent ^to the
,^isiyiti)ances.of tjieibaianoe of potwerihat is, ordinarily lound tOtexi^tJn it.

§ That is, handed down by the father to the son ; ever constant .in
ilhe^family.

- . ,11 This iis the -conifvon tsort of hostility, l^nedhy thciofier of insult
:an4 offftnc«s.

7^ The atithorneiw goes ;on|odiftscrihe iwhatt kinds .of > wars are tp be
avoided.

-^Tliei text-word lit • translated ivould be,' fthe ' result ofWhidi is

iimpertftin.'

. ^ttThat is, V war /that ali^nalSes friends .«(nd disturbs the balance
-of jppwer existing among the king&of the \M41ndalai' Taddtipa mean?,
£forJthe:ti9»eJ>aing.

XX For the first line of this Sloka, the Benares 'EdHion substitutes,

\Ayi^tji4mpha.:ti9ddtwechaidasaSamj^numiim Tathh*
{§ The commentary paraphrases Dusta by deceitiul ; forrthe.sake^of a
Tigcpd constifUctkHi, here ^we omit to transla|p one^word^ and |i^ve
rendered it in thft.fioitvMf ;0f Jlhe^ a3id:Skka.

CARfANDAKtYA NIT1SAR« 143

21. That for the sake of oth^fs,^ tfanf for th^ saWe of
a female,t that extendingf over a constderafele length ol
time,} that against illustrious Brahmanas,§ that whicU i$
unseasonable, II (hat agairisl ^ne aided by the gdds,^ that
with one having allies and friends proud of their prowess,''^

22. That tbeneficial for the present but without aoy
future good, and that from which advantages may be derived
in future but not so at present,

23. The'se are the sixteen kinds of war that should not
be launched upon and tenaciously adhered toff by a prudjsnt

I 11 I i III

* It is rather difficult to ascertain what the author means by
Parhrtham ; ofdinarily it would have the meaning we have already
embodied ih our translation. The sense the writer wants to convey, ts
that a king should not without much ddiberation, take up the cause of
others, and even if he does sO| he shduld not prosecute the war for a long
time. Another meaning hinted at by the commentator is, 'for the sake
of snatching away (or guarding and preserving) the properties of others.'
A wat ^6r the only object of depriving others of their propf^rtles and
rights, should ntt be wa^ed and adhered to.

t Lit translated the text-word would ^tand thus : — * Havit^ for the
cause.' The commentator explains 'war brought about by the eager*
ness of two monarchs to possess one and the same women.'

X A lengthy war should be avoided for at the end it leaves both
the parties ruined.

§ It was belkved in ancient IndiH that Br^manas had the power
to destroy their enemiej by mere word^ of their mouth. So it is no use
waging war against theta«

II The original word is Ak&l», which the commentator explains
thus :— In seasons of the yearr that are not fit for dedaring war, such as
the rainy season &c. Autumn is the best time for declaring war in Indm«

^ The word is Daivayuktena which according to the commentator is
equivalent to Daivasakti sampannena. It was believed that the gods fight
for men ; or the word may mean 'possessing divine or God-ltke power^
obtained through boons &c'.

** For Vahdhritasakhnena the commentary gives Valodhwata'
stikhena.

ft The w^rd omitted m the last part of the 20th Slbka, is here ren-
dered. For Siovita the commentatiolr givlSS StatHv^ta.

144

kAMANDAKFYA NITISARA.

Icing. A wise king should wage only such a war, from which
advantages nfiay be derived both at present, and in the

future.

24. He should ever set his heart upon performing acts
beneficial both for the time being and in future. By acconr-
plishing such acts productive of present and future good, a
king never brings shame on himself.*

25. A learned man should perform acts conducive to
his good both in this and the next world. Tempted by
trifling wealth and objects of enjoyment in this world, he
should never do any thing detrimental to his welfare in the

next.t •

26. A man acting in a way prejudicial to his welfare in

the next world; should be shunned at a distance. { The
ShastraSi bear testimony to the truth of the above propo-
sition. Therefore, one should perform pious and benefi-

cient acts.

27. When an intelligent§ monarch finds his own army
happy and ef!icient|| and that of his foe in the reverse state,
then may he launch upon war.

* In the original Sloka the verb is omitted. The commentory there-
fore supplies Ydtt after V achy at dm,

f The translation given above is advisedly itiade free in order to
bring out the meaning of the sloka clearly.

X The meaning of the another is explained by the commentator
thus : — A person acting in a manner detrimental to his spiritual welfare
is thought to be bold enough to perpetrate any sin whatever. So every
body suspects and is afraid of htm.

§ In this and the next two Slokas, the time and the circumstances
under which war may be declared, are specified. The original text-word
Matiman is explained by the commentator thus : — one who can judge
what would conduce to his good and what not.

II The word in the text is Hrista-pusta, a compound of Hrista
(or. cheerful contented &c) and Pusta (well supplied with men and mu-
netion, hence, in the most perfect condition;.

KAMANDAKIVA NItlSARA I45

28. When he finds his own Ptakttti Mandataik swelling
In prosperity and very loyal to him,t and that of his enemy
in the reverse condition, then may he embark upon war.

29. Territory, allies and wealth, these are the fruits of
war|; when by War the gain of these three is certain, then
only may it be hazarded.

30. Wealth§ is desirable,]] allies are more desirable
and lastly, acquisition of territory is most desirable. All-
round prosperity is the out-come of territorial possessions,
and friends and allies come in the train of prosperity.

31. Against an adversary equally prosperous, a prudent
king should employ the expedients of policy. Even war against
bim when carried on agreeably with these sure and infallible
measures of policy, is commendable.lf

32. When war has already come*^ a politicft king

* Pfdkfitirriandala refers to his numerous subjedts.

t That is, enjoying health and plenty and cherishing the greatest
respect for their sovereign «

{ 'By fruits of war' the author probably means this, that a king risk-*
ing a war, has the chance of acquiring territory, allies, or treasures^

§ The author now institutes a comparison between the three fruits of
war and thereby ascertains their relative importance. The acquisition
of territory, as the reader sees, is the highest good resulting from

war.

II The word in the text is Guru which has numerous meanings ; here
probably it means — ' importance,' but we have for the sake of lucidity
rendered it a little freely.

^ Previously the author has advSsed that war with one equal in every
respeet should be avoided. When it is inevitable, pitched battle should
not be fought, nor should war be declared openly. But even if war is to
be declared openly and batdes fought, then the measures of policy should
be adhered to, in order to undermine the streugth of the enemy.

** That is, when inspite of all previous efforts to avoid it, war is
declared, then the measures of policy should be had recourse to, for the
pacification of the war.

tt The text-word is Vidwan explained by the commentator to mean,
Rdjanitivisdrada or a sound and a veteran statesman.

19

146 KAMANDAKIYA NITISARA.

should pacify it by means of the expedients of policy. Victory
is a thing uncertain ; therefore one should not suddenly*
fall upon another.t

33. A klngX desirous of enjoying never-leaving pros-
perity when assailed by a stronger adversary, shpuld have
recourse to the conduct of canes§ and not to that of
snakes||.

34. Having^ recourse to the conduct of canes,, one
gradually reaps immeasurable prosperity, whereas one, who
behaves like a snake brings down destruction on hin).

35. A wise king waiting like one mad or int03^icated**
for the opportune moment, shouM when such moments come,
suddenly fall upon and devour upft even an enemy whose
strength has not suffered, any diminution. JJ

* That is, without mature deliberation,

f The gist of the Sloka, given in the cpmmentary. is this : — Victory
in war is uncertain, therefore even though there are ample resources
for a king to carry on a war, he should pacify it with his best endeavours.

I The author here advises what is to be done when the weak
monarch is assailed by the strong.

§ The original text-word is Vaitasee which means — ** cane-like."
Vaitusee Vriti therefore means this : — ^Just as a cane when forcibly bend
yields easily and offers no resistance, so when assailed by a stronger fo^
a king should be yielding and pliant.

II Voujangi Vriti, is the serpentine conduct which is explf^iqed
thus by Chanakya himself.

Amarsawa Sonitakdnkhaya kim padd Sprisantam dasati
Dvijihva.

Serpents would never suffer any injury inflicted on them ; on the other
hand tiiey bite men without any provocation and without any gain to
themselves.

^ The author now describes the effects of cane-like and serpentine
conduct.

^1^ That is, as if quite indifferent and careless of what is going about
him. This is merely a feint.

ff That is, crush completely.

JJ The primary duty of the weaker of the two, kings when, assailed

KAMANDAKIYA NITISARA.

'47

36. A weak king, should patiently bear the thrashing by
tlie enemy, like a tortoise contracting within its shell when
beaten;* but wheil the right time comes, the inlelligent
king should behave like a crooked serpent.f

37. Judging of the times, a king should be forbearing
like the mountain, or furious like fire.} Sometimes it is advi-
sable to bear the foe on one's shoulder and speak sweet and
flattering words to him.j:

38. A king ingratiating himself into the favor of his
foe§ and by conducting himself like one solicitous of his
welfare, should know the purposes of the latter, which are
ordinarily difficult of being known ; then exerting himself in the
right hour, he should catch hold of the locks of the goddesses

is to keep his eyes wide ppen^for any opportunity that may occur. Act-
ing in season, he may even crush his powerful enemy. He should
seem to be indifferent to the state of affairs around him, only to create
a belief in his adversary's mind that he is quite innocent.

* The advise given here is only a continuation of what is embodied
in Sloka (33). Kurma Samkocham means, the way in which tortoises,
contract theitiselves within their shells when beaten or injured by men
or any other animal. So, a king, if he finds himself weaker than this
assailant, should behave like a Kurma or tortoise, that is, he should
take shelter in his castles or seek it with is allies, &:c.

t The serpent attacks others with fury and shows no liniency for its
victim ; so should the intelligent king, acting in the right moment' should
be unrelenting and stern towards his foe, and would not stop until the
latter's destruction has been completely achieved.

X The forbearance or the fury of the king should depend on the
season and his own strength. When hard pressed, it is politic to so
humiliate himself as to flatter, and bear on his shoulder his strong
adversary ; of course he is not to bear his foe literally on his shoulders, but
the phrase is used to signify the depth of humiliation.

} The commentary differs fronfi the meaning we have given ; it ex-
plains Prasadvritya tO mean, by showing that he is contented with his
subjugator.

14$ KAMANDAKIYA NITISARA.

«

of prosperity \and drag her over to him) by means of bis right
hand of deplomacy.^

39. A high-born, truthful, highly powerful, resolute,
grateful, forbearing, energetic, greatly munificient and affec-
tionate (towards his subjects) king is said to constitute a foe
difficult of being subdued or defeated.

43. Untruthfulness, cruelty, ungratefulness, tearfulness,
carelessness, idleness, cheerlessness, useless pride or pique,
and extreme procrastination, and addiction to gambling and
the company of women — these are the causes that ruin

prosperity.t

41. When a prudent king finds these evil habits and
faults in his foe, he shall, equipped well with his three Saktt's,
march against the latter for conquering him. Disregarding
this a king brings about his own destruction ; this is what the
sages say4

42. Inspired with a (laudable) desire for the ameliora-
tion of the condition of his kingdom, and the exaltation of
his own position, ever seeing the affairs and movements of the
(kings of his) Mandala by means of his eyes constituted by
the spies,§ a monarch, with all his efforts concentrated, and

* Knowing the enemy's plans and mode of working &c. it would
be easy for the subdued sovereign to overthrow him. The first part
contains a metaphor, divested of which it would mean that he w6uld
gain victory and be prosperous.

f The last portion of the Sloka has been rendered a little freely for
the sake of lucidity. These habits in a foe render him susceptible of
easy victory.

X In this Sloka the author specifies the right moment for marching
against a foe,

§ Charas or spies are said to be the eyes of the king, i.e., through
their agency he can know what is going on in every part of his kingdom,
or anywhere else. C.f. Ramayana. ** Inasmuch as kings though remain-
ing far away, come to know of every object ^nd affair through thoir
spies, they are said to have ej^es constituted by the 5pies."

KAMANDAKIYA NITISARA. I49

resolute should, betaking to the path of war, exert his
utmost in order to win success.

Thus ends the tenth section^ the dissertation on war, in
the Nitisara of Kamandaka,

"•0*<

SECTION XI.

T,

I. 1 HE expedition which an eminently powerful and
energetic* sovereignf whose subjects are loyally attached
to him through his many excellent qualities, sets out upbn,
in order to obtain victory, J is called Yana §

2. VigrihyUy Sandhhya Sambhuya Prasanga and

* The original word is Utkristavala viryyasya which may have also
a meaning other than what is given in our translation — vis — *He whose
army is in an excellent condition and whose prowess is great.'

t The word is ^Vijigisu^^ for an elaborate explanation of which vide
note to sloka i6th Sec VIII.

X The text word is Jayaisina^ which means — *one ardently desirous
of gaining victories.' But to avoid a clumsy construction, we have been
a little tree in our translation.

§ Ydna — This is one of the six expedients to be had recourse to by a
ting in foreign politics, the root is Yd 'to go out,* literally meaning setting
out.' Hence 'march against an enemy or more strictly any movement of a
soveregin with martial intentions. 'The other five expedients are, (1)
Sandha peace or alliance, '(2) Vigraha or war (3) Sthana or Asinaa halt ;
(4) Samsraya or seeking shelter with olhers ; and (5) Dwaidhibhava or
dnplicity. C. F. Amorakosa ; '*Sandhirna Bigraho Yandmashanam
dwaidhava 'samsrayas*'; the two previous chapters contain the disquisi-
tions on peace and war ; in this have been described the nature and
character of the other expedients.

150 KAMANDAKIYA NITISARA.

Vpeksha^* these have been said by eminent politicians^f
to be the five different kinds of Ydna.

3. When a sovereign marches forward for crushing his
host of enemies by the sheer dint of his prowers, it is called
Vigrihya-yhna.X by the Acharyyas^ conversant with the
nature of Y^nas,\(

4. Whenlf a monarch supported by his own allies,**
marches forth for completely crushing the allies of his
enemiesft by force, it is said to be Vi^rihya-gafnana.XX

* As the author subjoins elaborate explanations of these several
kinds of YanUf we need not anticipate him.

f The text word is Neepuna which lit : means clever, skilful. But
here it means, proficient in politics. The reference here is perhaps to
Vrihaspattf Sukra and others.

J Vigrihya comes from the root graha to take, with the prefix vV; it
means — to quarrel, fight ; vigraha or war also comes f rom it. There
are two different kinds of Vigrihyaydna ; the first of these (as defined in
the sloka to which this is a note) has been defined by the commentator
thus : — "The expedition for the conquest of bellicose and assaulting foes.'
The other has been specified in the next Sloka.

§ Acharyya — generally means a teacher or preceptor, hence one who
expounds a particular science and teaches it to others. Here it means
the preceptors of the military science, such as Drona was.

II The original word is Yatiajna which means 'one who knows yanms
the translation given above is free inorder to bring out the meaning
clearly.

^ This is the second sort of Vigrihya-yhna referred to above. In
the first kind, the march is against the foe himself, and in the second it is
against his allies.

**. For the first half of this Sloka the following line is sometimes
substituted : —

**Atimitrani Sarvani Sumitrai Sarvatas Valht** the translation would
then stand thus : — "The march for crushing the treacherous allies with
die help of the faithful ones &c. "Atimitra" means — ^those who havt
trangressed the bonds of alliance and have wandered astray.

"W The word In the original is Ari-mitra for an elaborate explanation
of which, vide note to sloka 16, Sec VIII.

%% S^IROnymous with Vigrihya' Vana'Gamana being equivalent t6
Ydna ,

KAMANDAKIYA NITISARA. I5I

5. When after concluding a treaty* wiih the foe in
the reart, the VijigtsuX out of a desire for victory,§ ad-
vances upon another foe,|| it is said to be Sanahhya-
g&mana\

6. When a monarch, in collusion with** Sainantas\^
faithfuI4t warlike§§ and powerful, marches against a (com-

* The text word is Farshingrdhena-Satrunh for an explanation of
which vide not to SIokai6, Section VIII.

f The original word is Sandhdva which is derived from Sam (com
pletely) and Dhh to join or unite. Sandhaya lit : means in collusion
with.

t For Vijigisa Vide note to Sloka 16 Section VIII.

§ The commentafor explains, *' Expecting victory over his foe
that is ready for the Bght/'

B For Yatrdyamam the commen«:ator substitutes, Yatyanam,

^ Sattdhhya-gamana lit : means, Gamana (V^na) or march, after
siSi^rtdhi or treaty or alliance ; hence expedition against a powerful
adversary, in collusion with the Parshuigrahas, Although the Parshut~
graha's attitude is hostile, yet for the sake of encountering a stronger
foe, aUijEince must be ^rmed with him.

♦• Akeebhuya lit means, * being one,' i.e, being of the same opinion
(commentary). But we take it to mean — * united together.'

W Sdmanta may mean, both a neighbouring or a feudatory prince ;
the commentary accepts the former, explaining it as " King's ruling
over territories bordering upon those of his own." But Samania has
aaother meaning which may be equally appropriate here and that
is, — ^a general entrusted with the command of the army.

XX The original word is Soucha-yuktat which lit means — Possessed of
Soucha or pwrity." Purity here of course is equivalent to political in-
tegrity. Hence, it comes to " faithful."

§§ Sdmparhyikai lit means,relating to Samphrdya or war ; hence 'war-
like' or strategic. The commentary substitutes Sdmabayikai here, which
means — Counsellors or ministers. If this emendation be accepted then
it would be more^ appropriate to take Sdmanta to mean generals ; tiie
first part of the translation would then stand thus — ' When a monarch
united with his faithful and powerful generals and counsellors," &:c.

152 KaMaNDAKIVA NlTlSARA.

mon) foe * it is called Samhlmya-gamana.^

7. When, like Suryya and Hanumatt two* kinglSy$
jointly undertake an e5cpedition against a foe that threatens
the safety of the Prakritis of both, it is called Sambhuya^
ydna*

8; When after winning over Sdntantas^ of little prow-
ess by the promise of reward in case of success,1[ a king
marches against his foes^ it is called Sambhuya gamana.

* The nirord is Akatra or one against whom all should march.

f Safnhhuya-^GamanaM lit means a united advance, there are three
kinds of Sambhuya* Gaman one is defined here and the others in the
next two Slokas«

X Suryya or the sun is representedi in the Hindu Mythology as the
son of Kasyapa and Adit!. He runs his daily course through the heavens
on a chariort and four with Aruna for his charioteer. Rahu, a demon ^
is his inveterate enemy who wreaks vengence on htm at the time of the
solar conjunction and opposition. Hanumant is the great monkey
chief who played a prominent part in the Ramayana of Valmiki.
He once got the sun under his armpit, for the latter trying rise in the
heavens when Hahumant wanted him to remain below the horizon*
Thus they were not the best of friends*

The allusion referred to here is obscure ; but the commentary ex<-
plains it. It says that in one occasion Sufyya and Hanumant^ jointly
went to war against Rahu who wanted to swallow the sun as also the
face of Hanumant which latter he probably mistook for the moon. Then
though Suryya and Hanumant were not the best of friends, they joined
together against their common foe.

§ The commentary, says that the two kings are the Vijigisu and
the Art. Although their attitude is ordinarily hostile to one another
yet when both of them are threatened by a powerful adversary they
join together and make a common cause.

II Sdtnanta here means ' neighbouring, kings.'

% For Falodayam the commentary gives Falodaye, If the former
be accepted then the translation would be 'promising them sure
success.'

KXMANDAKIYA NITISARA. . I53

9. When a king, originally matching again«f a partiisuFat'
foe, afterwards through some contingency, proceeds against ?
another, it is called PrasaHga-Ydna.^ Hereof king Salya

is the example. t

10. WHen a powerful king marching against a foe-
has every chancfef of. success, J but disregarding them, he*
proceeds against the latter's friends, it is called Upekshd-

Yanu^%

11. Havifigll had recourse to this Upekshu-ydna, Dhanan- '
jaya slew the dwellers of the Golden city,1f sparing

* Prasanga means here, 'some exrent, or cause.' What the author '
means is this: — A king sets out on a march against a particular
foe, but owing to some incident on his way, he changes his original in-
tention and proceeds against another, although at the timie of setting
out he had no such intention.

f King Salya, the ruler of the Madras, was the maternal uncle oiF lh6
Pandavas, being the brother of Madri the second wife of Pandu. As is
natural, bh the declaration' of the great war betwieen the Kurus artd the
PdndaVdSi h^ setoUt to {bin Yudhisthira, intending to fight against Dur-'
yodhana. But on his way there, he was artfully won over by DUryo-t
dhana and subsequently fought on his behalf. Hd maintained the field
for ontf day during the latter end of the war^ but was at last slain by ^
Yudhisthira himself. :

X The original word is Abiskritam falam which lit: means '^ure-
victoryb' - '

} Upekskd means 'indifference' or ^disregard'. H^nce Upekshd^
Ydna is the march undertaken by a king in utter disregard .oC another
decided advantage which h^ niay have turned to profit at his will, .\yhat
the author means is probably this : — A king .at first marches agains| a
certain enenriy of his and obtains victory oyer him, but without . making
the best of the occasion and completely crushing the foe, he assaults the
latter's allies, who all the time thinking him to be satisfied with ,the
victory obtained, were off their guard.
' II The 'author now ekpialns Upekshd-Yana by an example.

% The allusion though obscure, is explained by the commentator

th^ :«<^The Nivaiakavachas, a dan of pbwerful demons, were attacked

by Dhanan jaya the third of the. Pand.^vas. Thefy were defeated and

compelled to fly to the nether regions. But Dhananjaya, though^then he

20

154 KAMANDAKIYA NITISARA.

the Nivhtkavachas, viho had already been vanquished b]f
him.*

12. Women,^ (intoxicating) drinks, hunting, gambling^
and diverse kinds of scourges of Fate,§ these are called
the Vyasanas.W He who is under the influence of these, is
called a Vyasanin, ; and is the right person against whom
march with hostile intentions, should be di^ected.^

' ' " ' ' ■ ri ■!! ■ I . I I ^ ■ ■ I I , I I . .11.,

was quite competent to slay them> did not do so but left them alone ; he
a^ the same time, attacked the dwellers of the Golden city (a celebrated
residence of the Danavas,) and completely crushed them having taken
them quite unawares.

* After the eleventh sloka, thirteen new slokas are to be found in the
commentary, which do not occur in the text before us. These slokas, with
isome slight differences here and there, correspond to the thirteen
slokas of Section X, beginning with the twenty-second. To avoid
unnecessary repetition, we do not translate those slokas here again but
refer our readers to their translations in Section X.

f Having defined and described the different Jdnds of yhnm,
the ;author here specifies the party against whom Y4na should • be
directed.

I By the enumeration of the simple names, the author really mearts
to express that, excessive love for women, induljgence in intoxicating
liquor, and addiction to gambling, hunting, &c., ar^ culpable, and it is
not they (t.^. w6men Ike) that are the VyAsand, but dver-fondness for
Ihem that constitutes the Vyasanas. According^ to the ^Ihmentator, there
are fjkir kinds of Vyasanam, viz,, SM-vydsandm or excessive love for
won^en, Phnavyasanamt or over indulgence ib Intoxicating drinks, Aksha*
n^asanams or addittion to gambling and t)d%hopugk&ta vyasanam Or
calamities inflicted by Fdte.

f The original word in the text \s, Daihapaghdta which the cconmen
tary explains saying— -JPbli^t Apat^ or <ialamities inflicted by Pate, such
as Faminei j^estilence &c.

H For an elaborate explanation of this word vkle note to sloka 8
section VII., and i^lso the Introduction.

^ For Sh gamyas of the text, the commentary reads Sugamyas ; but
there is no necessity for this change r Of course a vyasanin would be more
liable to be defeated by his foes.

KAMANDAKIYA NITISARA 155

13. Whea^ in consequence of the diminution their
strengths suffer,t both the i4ri and th^ ytjigisut stop for a
while (either in the beginning or during the progress of a war)»
it is called Asana,% There are five kinds of Asanas.\\

14. When each (of the Art and the Vtjifrtsu) endeavours
to thwart the plan of operation of the other, it is called
Vigrihyisana.^ When again a king beseiges a foe it is
called Vigrihydsana/^

1$. Whenft it becomes impossible to capture a foe
secure within the stronghold of hb castle:tt> ^ben a king

* The author now goes on to define and describe what b known as
Aiana among the measures of policy.

t The text reads Sdmartkyhvighdikt for which the commentary
gives SdmartkfMghhtdt. The former reading means 'when the strength
of either has not suffered any diminution.' We have accepted the
reading of the commentary.

t Vide note to Sloka i6th Section VIII.

i Asait»^From Am U> halt or stop. — It is one of the modes of
policy against an enemy. A lexicographer defines it, 'maintainii^g a
{lost against an enemy.' It means the halt or stop in active operations
against an enemy owing to some cause or other ; or k halt in course of a
march against an enemy.

g The five kinds of Asana are (i) Vigrikydsanamf (2) Sandhaya^
sanamt (3) Sumbkuyisdnam, (4) Prasangd^anam imA (5) Upekshhsanantf

^ The original definition of VigrihyOsana admits of another render-
ing 9f«, 'the act of attacking eadi other is called VigrikydsaHam.' The
commentary explains this in another way, taking it to be identical with
the definition of Asatui as embodied in the previous sloka.

** The last part of the sloka also admits of a different rendering
vis, ''When a king capturing or crushing a foe, halts for a while, it ti
called Vigrihyisanam:* Thus two kinds of Vigrikyhsanam have been
sp^fied here.

tt The author now mentions the time when Vigrthydsancm should
be had recourse to.

tt Por DurgasihiUs the^commentary gives Durg»gaku which makes
no difference in meaning.

t56 ' KAMA.NDAK1YA NITISARA.

fibQuld/Uy ;3^ig^ tp .it,;:<:utting ,off. th^ 4^dra* 9iT\d block-
•adiog ^be* roadf (b^y, >vhich suBp9rting forces from th^
, country are Uk^Jy to adva9.ce.)

16. CuUiPgt off the^ A^o.ra aod t^ie QomniqtiiQ^itiQ^ with
ihe country, reduciitg^ t^^ str^pgtb of t^e ep^roy| and dis-
uniting his Prairiiu, % ^ qiaijar<?h sbo^lc} gr^cJuaHy bri^^g
<Vm (life foe) under subj^igaiioR,

TT"

■• -^-'Ashra is- th6 cortbined force of the allies of tl^ebeseiged^ Vide
.not© t<k Sloka i6kth Scclion VUl ; thfi authpr s^ys tjhal; the f^rfes sent Ijiy
the allies of the beseiged foe^ should be smitten down and crushed.

f The original word is Veevadha, For Asaraveevadhdn of the text
the commentary reads Asaraveevadhou which seems to be gramatically
correct. ....

{ The another now points out the results of the interception of the
helping troops and the pr9hibition of all egress from and ingress to the
beseiged fort. Cutting off the Asara is intended to mean the complete
discomfiture of the troops that CQme to help (he beseiged king.

§ The original word \s Prakshina-yava'Sdindhavam — ^a^ Cdmpound

of Prakshinas (utterly weakened) Yava and Saindkava, Now there is

some difficulty about the meaning of the -last-lwo Safiskrll worcls. Th^

commentary takes' Kdva to denote F«f^tf or fleetness arMi* Saindhavm tp

mean 'horses of the Sindhu breed;' It tkerefore gives the cempound the

meaning we have embodied in the translation, tak^n^ .borsea to

sigmfythe tvhole army« Qitt Y/ivii (as ^pi^jyii^ \f^ \\f^ .^ea^t) q^ffi}ot fnean

VegOr', it roean^j, 'barky ^com^' Sikindfiav^i^ ^m 9i^ ba,Y^ a n^s^-

Jp£ other than horses of the Sindhu breed, viz., a^ kind of i:pck salt.

- Ii\ the age of the author there was no imp9rted salt. \% was this

.rrpd^-saU .w;hu;:,h the p^Q^ie of ladia us^d in their meal?. These

considerations lead ,t^ tQ a^crib^e a totally different meaning to the

>ypr4, which is-r^'When Yavg^ or barely-corip, the staple good of the

p^^rrison, and the stock of salt are greatly reduced.' This meaning is

a.11 th^ more appropriate, because when food juh$ short in a garrlsot^,

there is no other course open to it but unconditional surrender, fti

^accepting this meaning it must not also be forgotten that all egress and

/ingnss have been cut off. ' - . ^ . .:

II For Vigrihyamdna Prakritim, the commentary substitutes,
Vihkafyamdim. Prakritim M}m\k means ..'dividkig the nfvaip St^sof the
kingdom by dissensions &c.'

KAMANDAKIYA N1TI8ARA. ;I57

17. ^hep the y4f|'and the Vijigisu both suffering losi^
in a war, stop it by the conclusion of an armistice;i^ it i?

i^. ^vef> Rilv^paj: the crusher of his foe^, b3,d f.ecQur^Q
U) ihe^ Sa^if4h4ydsa^ami^ offering Br^hin&§ as hi& hp^tag^;,
]iiuhen he ha4 ^Q fight with the Nivataks^V£^cha6.|^ ^ ^ .,

19. When a monarch, thinking the Uddsina ^n4. *t)if
Ma^hyafna^;\,o be; equ^l to himself in respect pf power^
awaits, mustering ^U.hi^ fprces,''^ r^ady for au atta^fk .j(r<^

eitlief of them, it is paH^4 '^^^^^H)'^^^'^^?

20. K the Uvaydrif^ desires the destruction of th? if ^/

aad the Vijigisu, being himself mare powerful than they

• • • . • «

* For S^nihhya Vadaifaslihina;n thQ cotQfneptator gtv«a» •SViif<IA4^

t •S^«rfft«y45at4a»* etjtmolQgic^lly mean$ <to $U^ a f^ile. , h)!^ ccffii^

> } Vide an earlier wu ai^d Qur tran$lajtion pf th? Rai;i;isf9^ai}ap j

{ Brahman, in th^ Hludu mythologiesi^ (and ngtun the Ph^k>s«p(^9f^
i3.4^rihed;a^the crcatpr, ^he first deiiy qf the s^acred^ Tdnifty. ; He
i^'^escribed t<%l>e v^ry mc;rc^ful, and the only gQdwhq awar.c^ t)Oop^
^ivip^ th^ir r^eivQr the least trouble. It was from Bxahipa^Cwbo/ifs
al$9, qalled. the ^andfather qf the g;ods] that R^vana pbtaJncd the bpop
of cQnditioJial inunprtaf ity.

|| The t^ivat;ak9yaQhas. were a v^ry- powef ul c^an of demons al-
yt9ys d^Ughti^g in harassing thegods« Th^y were at last e^itkpated. by
Ki|nti!$ son Acjuna 9ne of the central figures of the |;reat epjc Maha^
>karata^

The allussion here is not so clear and well-known. What the<;Qn\-
ip^nta^ry gjy^s is ^ut in English fpr ^he information of the readers. . There
wa$. pipce ^. war between Rdvana and the Nivatakavachas, in which
the former was badly attacked and di fe ited by the latter. Ravan^ then
copQludf 4 ;^ i^mistige by offering Brahma,, his family-preceptor, as a
hostage^.
. JJL Vid^ note to Slpka 16th Section VIII.

^ For^Sammuthfli^ant the commentary reads Vyav^sthdnam which
IS more mtelligible and appropriate.

\^, Thi§ is another. name fpr the Madhyama whp is sp-called in conse-
q^uence of .his hpstile attitude to both the An and VijigUu^

458 KAMANDAKIYA NITISARA.

both^ he should be withstood by what is known as Sangha*
dharman.^

21. When a monarch desirous of going to a certaid
place (or person), halts through some contingency or other,
at a place different from where he intended to go at first,
it is called Prasangdsdna by those versed in the science of

Polity.t

22. The (apparent) indifferent attitude of a king before an
ehemy more powerful than himself, is 4:alled Upekshisana.X
Indra§ treated with indifference the carrying off of thd
Pdrijdta\ from him.

* Sangkadharman — means 'to do an act in conjunction with others.'
Sangha means 'logethen' The commentary defines xt—'Vahubhir
Militwa ekakdryyakaranam or 'the performance of an act by many united
together.' The reading given above is suggested by the commentary in
tieu of Tatwadkarman which can have no possible meaning in this
connection. There is another emendation introduced by the commentary
in tfiis part of the sloka which b Sambhuyatnam for Sambhuyerta.

f What the author means ^appears to be this :— A king marches
out with a view to join one of his allies, or to crush one of his foes. But
through some contHig^enqr or other, he is compelled to stop at a place
quite different from wher^^he intended to go. As this halt or stoppage
(Asana) is the result of some contingency, it is called Prasaugdsana.

X Upekshasana means halt (or more^ properly h^re, want of active
inovements) seemingly the result of indifference, i. e. ^hen a king fHids
that his foe is stronger than himself, he assumes an indifferent attfeide«
which in some measure ^oes to deter the latter whose cofifidence in his
own efficiency receives a shaking.

§ Vide an earlier note. Indra and Upendra (Krishna) were said to
be the two sons of the Rishl Kasyapa begotten upon Adith Upendra
was more powierful than Indra.

II Pdrijdta is the name of one o! the fiv6 trees obtained by the
churning of the ocean. It was appropriated by Indra. The Pdrifdid
flower is the most fr^ant and charming and is always described to be
the favorite of the celestial damsels who love to put them oh their hair«
knots, and to wear garlands made of them.

The allusion here is as follows :— On dne occasion Nirada the cell^iaf
sage, when wandering through the heavens was honored by Indra with

KAMANDAKIYA NITISARA. 159

23. When again a king/ through some other cause^
being led to treat with ijidifference certain acts, remains in*
active like Rukminf (or does not have recourse to vigorous
measures) it is called Upekshdsana.X

24. Hemmed§ in between two powerful enemies, a king

x^

a garland of the Ptrijdta flowers. This garland he gave to Krishna
who in his' turn handed it over to Rukmini his beloved wife who was
then near him. Then Narada who was very fond of brewing- quarrels,
went to Satyabhama another .wife of Krishna, and related the incident
to her, leaving her to conclude that she had been shamefully neglected
by her husband who instead of giving the garland of Pdrijhia to
her, had given it to her rival. When Krishna came to her, she
repremanded and chided him and lamented piteously ; whereupon
Krishna promised to fetch for her the Pdrijdta tree itself from heaven.
He accordingly asked for it from Indra the lord of heaven who refused
to part with it. A battle was thereupon fought and afterwards through
the mediation of other gods, the Pdrijdta tree was allowed to be trans-
planted into the garden of Satyabhama, and Indra was advised to treat
that act of Krishna with indifference.

* Such as, affection, love, &:c. Here the emendation given in the
commentary must be accepted, which is Anyena for Anyaistu,

t Rukmin was the son of Bhtshmaka and brother of Rukmini one.
df the favorite wives of Krishna. Rukmini was at first betrothed by her
father to Sisupala, but she secretly loved Krishna, and on the day of her
marriage, according to a preconcerted plan, was snatched away by
Krishna. Her brother Rukmin who was engaged to protect her, did
offer no resistance (the account here varies) but suffered her to be taken
away, thus assuming an indifferent attitude for the love of her sister,
althoi^h he might have successfully opposed Krishna.

X The translation given above has been advisedly made free for
lucidity's sake*

§ Having described what is known as Asana, the author proceeds to
define Dvaidhibhdvam It is alsp a mode of foreign policy defined in
two different manners (a) double dealing or duplicity, keeping apparent-
ly friendly relations simultaneously with two adversaries ; (b) dividing
one's army and encountering a superior enemy in detachments ; harassing
the enemy by attacking them in small bands, something like the present
guerrilla mode of fighting.

l6d' KAMANDAKIYA MltlSATl'A;

surrehderlng himself (to both) only in words* should Hke
the crow's feye*ball,t carry on a double dealing without'
being detected by either of therfi.J . • / ' -;

25. (Of the two powerful foes) the one who is (danger^t
oi^siy) at hand,§ should be put of! assidtiously with empty
•promises.ll But if both of them assail him simuttaneotisly,
a kifig should surrender himself to the stfdng6r ofithe twd.^

26. When** again both of thent) seeing through* his

t ' ^ . . • ■ . , I

.. * What the author means is this : The assailed king should by all.
sorts of flattering speech make the assailant believe that he is entirely,
i^qder his command. But really he should entertain no feelings of.
friendship for the latter. Long-sounding and empty .words should be. used
to, beguile the assailant only for the time being.

f The allusion referred to here is founded on a very curious belief
current in this part of the world. But how far this beleif is correct, we can
not say. It is supposed that the crow h4.s only one eye ball {c.f. such
words as Ekadristi, Ekakshi) which it moves as occasion requires from one,
spcket to another. From this supposition, a maxim of Nydya-philoso-
phy has obtained currency, which is applied to a word or phrase which
thpugh used only once in a sentence may if occasion requires serve two
purposes. Naturalists should do well to ascertain whether or not there
is any truth in the above belief.

X The author means to say that when a king is simultaneously as-
sailed by two powerful adversaries, he should not surrender himself to
either or exasperate either, but carry on a double dealing keeping appa-

rently friendly relations with both ; of course he should be careful as riot

■ , ' ■ • ■ ' •■ -■ •

be detected in his duplicity prematurely.

§ For Sannikristaram some read Sannttkristamarim*
II The meaning of the author, as explained by the commentator is
this : 'When a foe threatens immediate attack, he should be put off with
promises of whatever he wishes the ^Udailed'tO do.' But thbse pVbmises
should never be fulfilled, as they are*mere dodges to gain tliiie. ^

^ ' ^ The last portion lit x translated would' be 'shbuld serve the stroiiger
4rf the two.*

** This Sloka embodies the advice Ai to what should he done when
the duplicity of a king i$ seen through by his foes. The fi^st thing he
should do then is to befriend a sovereign Of sovereig^ns inii¥iical to his
foes. But in the absence of such parties, he should surrender himself 16
the stronger of the two. -

KAMAMDAKIVA NITISAHA. >6l

double-dealing and beconiiog coayinced of bis duplicityi
reject J^ll pyertures of peace, then he (the .assailed king)
should go over to (befriend) the enemies of them bpjh ; or
if that is not possible, should seek shelter with the stronger
of the two (as before).*

27, Daidhibhhva\ is of two kinds, Swatantra and
Paratantr(^,X What has beep described .^bpy^ i^ Swatantra
Daidhibbava ; ParatantraL Daiihibhava is of him who re-
ceives remuneration from two kings inimical to each other.§

38. When II a king is ass^il^dlF by a very powerful**

* The translation is free. The last portion of the Sloka is different-
ly pttt in seme texts, which does not materially affect the sense*

f For an explanation of this word refer to an earlier note. *Daidha*
means 'double' and bhhva the state or condition.

X The meaning of the author is not so clear. The kinds of Z^at-
dhibhdva mentioned by him do not tally with the two classes explained
by us in a previous note ; the commentator offers some explanation
which also is not comprehensive. We suggest below what seems best to
us. Swatantra means independent. Hence Swatantra daidhibhhva
would mean the duplicity of a king who for effecting his own safety has
recourse to it, not under anybody's instructions but out of his free and
independent will. He has not been deputed by others to play a double
game and to ascertain the purposes of both the assailing monarchs.
Paratantra means 'dependent.' Hence this kind of Daidhibhdva is the
double dealing that spies practice being commissioned by their employer.
The double game which servants in obedience to the orders of their
masters play, is Paratantra daidhibhdva, which does not bring jany
direct personal benefit to them. The commentary explains :— 'the Daidhi"
hhdva of an independent person is Swatantra and that of a dependant
jperson is Paratantra, •

J For Uvayachetana of the text which is quite unintelligeible in this

context, the ppmmentary gives Uvayavetana which we cannot but accept.

II The author now proceeds to describe another mode of policy

which is knowo as Samsraya qr seeking-protection at others' hand.

^ The text word rendered literally would be, 'in the course of being

exterminated or destroyed.'
** The commentary explains, *Upachita Saktimata' t. e. one possess-^

ing SaUk snivelled to the highest degree.

21

'l62 KAMA!4DAfC!YA NITISARA.

enemy and has no other means or measure open to him to
avert the calamity, then and then only,* should he seek
protection from one who comes from a noble family and is
truthful, generous and highly powerful, f

2g, To assume worshipful attitude]^ at the sight of hi^
protector, to be always at one with his protector in his
thoughts and purposes§, to do alll his works for him and ta
be obedient to him|| these are said to be the daties of one
who seeks shelter with another.

A. ^Being attached to his protector as if to his own
preceptor,''^ the protected should pass some timeff with the

* The stress put on this part of the sentence is advised ; for, as the
commentator points out, when there is any other means whatsoever for
self-preservation available to a king he should not throw himself at the
mercy of other kings, inasmuch as **Mahddosahi vtsistavalasamhgma
Rdjndm** i, e. for kings to implore highly powerful rivals (for protection)
is the source of great evils.

f This king must be more powerful than the assailant.

i Such as bows, obeisance, salamas, &c.

§ Tatbhhvabhdvita lit : means to be inspired with his thoughts and
sentiments. Whatever the protector would think or intend to do, must
also occupy for the time being the attention and thought of the protected.
In this way the latter would be able to ingratiate himself into the favor
of his protector, who if satisfied with him might give him his independence
back.

K Prasarayita lit : means, "courteous and polite in behaviour," or
''bearing affection or love for the protector.*^' The obedience must he
one of love and not of fear.

^ Some twenty-two Slokas have been omitted here in the printed
book ; of these fifteen come within the iith Section of the Manuscript
copy and seven fall in the next. The Slokas marked A. B. &c. are th«
wanting Slokas.

** That is, for the time being he should behave towards his protector
as if he w«re his spiritual preceptor, who is the person deserving the
highest esteem and respect at the hand of the Mantra Sisyas or "pupils
of sacred initiation.''

irj: That is, live for some time with the protector, just as a Brahm«Hifr

KAMANDAKIYA NITISARA* 163

(ermer like one very meek and- gentle.* Then gaining
strengthf by such association, he should once more become^
independent.

B. Not^ to remain without a refuge,§ a king should*
seek it with the peade-breaking|| assailant by surrendering,
to him his army or his treasury or his lands or the products
of' the Iands.1[

lives with his preceptor for a time after his investiture with the sacred
thread.

* The commentator says that the meekness and humility should
only be outward and not the outcome of any real affection or feeling.
We do not agree with the commentator here, in as much as affection and
love have been said to be the feeling that the protected should entertain
towards the protector.

t The text word is **Paripurna** which lit: means '^filled to the
highest degree." Here as the commentator states, it means ''swelling
with strength and powers." What * the author means is that while living
under the protection of a stronger sovereign, the army and resources of
the protected would gain strength and become numerous everyday ; for
meanwhile no strain would be put on them. Some substitute Puma"
sakti for Paripurna ; this reading makes the text clear as day-light.

X The author now lays down the course of action to be adopted in
case of the absence of a protector possessed of the qualifications enumer-
ated by him hereinbefore.

§ The word is Anapasraya; Apasraya means 'without a refuge.'
Hence Anapdsraya means /not without a refuge.' The author wants
to say that a monarch threatened by a powerful adversary should not
remain without a protector and in the absence of a good one he should
choose the very assailant. -The advisability of the principle is apparent
for,|a king whose weakness is once betrayed, becomes like a piece of meat
tvhich all hawks pounce upon.

II The original word is Visandhim i, e. one who violates the provi-
sions of a peace or treaty, and acts in contravention of it. Some read
Yisandhis here.

% According to the commentator the "products of the land" are the
rents and revenues flowing into the imperial exchequer. But Bhumi'
Mfttbhava certainly has a wider significance.

164 KAMANbAKfYA Mtl^ARA.

C. Inrolir^d iii difficulties/ ^11 these thiAgs (d#my
treasiiry, lands, pfddtxcis of (ailds, &c.,) ^ould he giv^ti up
simultaneously for the preservation of the self.f For, livirig>
thete is every ch^ilce of regaining the kiAgd^mt at the
€fnd| like kirtg Yudhisthira.§

D. 'To a living man joy shAlF coftie, evert if it be after
the lapse of a century/ is a blessed verse said t6 b^ ^ei^y com-
monly knt)^wn.||

E. For the sake of one's family some particular peFson

* The Sanskrit word is Arta which means "distressed." The
commentator takes it to mean, 'oppressed and assailed' ; the difficulties
niust be such as to threaten the safety of life and limb.

f It will be pertinent to note here that the principle of self-preser-
vation was not only the key note of Hindu polity but also of Philosophy
Numerous saws and sayings can be quoted in support. Even the author's
preceptcr^ the celebrated Chanakya has said so in on^ of his slokas.
a /. 'Always preserve yotifself in preference to your wives and wealth/
The principle is not the outcome of ab]ect selfishness but off th^ belief
(Which is right) that self is the sbufce all happiness, spffitual attd earthly,
sLhd is instrumental in achieving religious merit.

X The word in the 6riglnal is Vasundhard whieh rtieahs FiC : that
which Contains treasures. It is a Sp6cia! epithet of the edrth ; ft iva^
gfiven to ber as treasures were supposed to remsun within her hovels.
Here of course it vAtki^ "£l kingdom swelling with prosperity.''

§ King Yudhisthira, the eldest son of Pandu, after having suffered
numerous wrongs and injuries at the hands of his cousins^ the Kouravas
who for a time deprived him of his lawful inheritance to the throno, ob-*
tained it back after a severe battle extending over eighteen days. TKe
rciader is referred to our translation of the Mahabharata« For the last
line of the sloka the following is substituted by the commentator ^'^Yudhis^
ihirq Jighyadou Punarjiban Vasundharhm"

II What the author says is this that there is a verse full of signi**
iicance known to very body that if a man lives he is sure to have joy even
after the lapse of a hundred years. The author wants to impress the fact
that the lot of man cannot be uniformly miserable or happy. This
existence has aptly been called checquered. Weal and woe come to man
as if revoHng 6n a wfreel. A man surviving the misries and suffer-
ings of life is Sure to reap joy at last. Hence the tfiecessity ef self^
preservation.

kAMANOAKlVA MltrSAtlA itfs

should be forsakenfj for the sake o( bis villsige lh« family
shouii be forsaken, for tbe sake df the couivtry his viHage
should be forsaken Atid la^ly {if fieed be) the eiir(h should
be iof^aken stfter due deliber&cran (fdf seH'-preservatioo).'^

F/ fWh^n hU own strength increases or when some
cdlsimityt threatens bis foe (the assaiUntt with whom he has
sought shelter)^ the (protected) king should fatii npon bte
former, or acquiring power, he should smite his foe down by
iftedins of saiuhee vrrttt.^

G. NeFter rush into an union either with a stronger or a^
weaker riv^I king without sufficient cause or reason ; for in
such union there is danger of losing men, money and mnnU
tion^s and of being treacherously treated. || ^

' - -

* The author now institutes a comparison among the several inter*
ests that is likely to clash against one another. If the king finds
th^ his family will suffer in consequence of hh friendship to a
certain itidhsldual, he should forsake him. And in this way he should
even give itp bis territory in the ttiterests o£ his sdf-praservattoni Tbis
last measure of course must be had recourse to after oool and mature
deliberation* Here also, as before, .the refrain is that, self-preservation
b the best of all virtues.

t Hie author now describes how the shelter-Seeking king is to
effect his liberation* After a period of sen^ility during wbk:h be should
try Uf strengthen his position and watch opportunities, he should fall
suddenly upon his protector and crush him.

I The commentator takes Vyasana to mean here 'excessive
fondness for wine and women and gambling &C4 but we take it to meaii
* Vipat or calamity.'

§ Sainhee means etymologically 'pertaining to the lion' {Sinha\ or
lion-like and vritti means conduct. The lion before taking the leap upon
his prey musters all strength and strains all his nerves. So a king
before falling upon his foe should gather all his strength and leave no
stone unturned to crown his effort with success. Earnest endeavour
ever meets with the desired result. The last part admits of another
cimatnidtion which is as follows, ''Acquiring strength by SinhavtiUidk
kkig sh<»ttld assail his enemy."

II the rendering is free< The author advises against hasty unions,
pointing out the dangers thereof.

l66' KAMANDAKIYA NITISARA.

H. Even going to a father (or union, a king should'
not believe him { The wicked when the good confide on
them, almost always play these latter false.^

I. These are the six gunas or the modes of foreign,
policy^ But some say that there are only two Gunas, Ydna
a-nd ^j<7»/{ falling within the category of Vigraha, and the
rest (Daidhibhiva and Asraya) being other forms of
Sandhi only.

J. In as much as the assailant king marches (Ydna) andt
halts {Asana) in course of a war (Vigraha), accordingly
Y4na and Asana have been described by the wise as forms of
Vigraha,X

K. And in as [much as, without the conclusion of some
sort of a peace, double-dealing (Daidhibhiva) and shelter-
seeking (Samsraya) are not possible, therefore these two
also are said by the wise to be merely other forms of peace.§

L. Whatever is done after the conclusion of some sort
of a peace is surely to be reckoned as a form of peace
(Sandhi) ; and whatever is done after the declaration of a war
is certainly to be considered as a part of the war (Vigraha).

M. Those who hold that there are only two Gunas or
modes of foreign policy, specify them to be only Sandhi
(peace) and Vigraha (war). But others again hold that there

•The last part lit : would be, 'when the good' come to confide on
the wicked they generally injure the former.

f The author concludes. The six modes are, Sandhi, Vigraha^
Ydna, Asana, Daidhibhdva and Asraya.

X Yhna and Asana are strickly peaking operations included in
wars. It is in a war that a king marches, halts or lays seige to his
enemy's territories.

{ Unless there is some kind of a union between two parties, one •
cannot play the other false, nor can one seek refuge from the other. It.
is only when mutual . agreement exists that they can have any dealini^
betfween them.

KAMANDAKIYA NITISARA. 1S7

are three Gunas namely the above two {SandhizxtA Vigrahc^
and Samsraya.*

N. When oppressed by a powerful assailant, a king is
obliged to seek protection from another more powerful than
the former, it is called Samsraya \ the other forms of unioa
are said to be Sandhi (Peace).t Thus said Vrihaspati.

O. Strictly speaking there is only one guna, viz,^
Vigraha (war). Sandhi (Peace) and the others come out of
it ; and therefore these latter are only the results of the
former {VigrahcC). Modified according to circumstances (and
stage) the one guna Vigraha multiplies itself into the six
gunas. [This is the opinion of our own preceptor.}

P. A king,§ conversant with the nature of the six
gunas^ possessing spies^ and versed in consulta-
« » III ■■■ iii« <.iiiiii I.

* This latter class of politicians do not include Samsraya or shelter-
seeking in Sandhi, hence the difference.

f Vrihaspati the preceptor of the celestials (Vide note to Sloka 8
Section I.) draws a distinction between Sandhi and Samsraya. That
form of union, if it may be called an union at all, that a weak king ia
^compelled to e£fect with a stronger one, inorder to save himself from the
persecution of a strong foe, is called Samsraya ; whereas Sandhi is
concluded between two contending parties, the assailed and the assailant.

% As the reader is aware, the author's, preceptor is Chanakya. The
fifteen Slokas that have been said to be included within the nth Section
of the Manuscript copy end here. In the Manuscript the 12th Section
begins with the next Sloka.

§ Having finished his disquisition on the six modes of foreign
policy, the author now proceeds to impress the necessity of holding con-
sultation and counsel. As in these days, so in the past, counsels used
to be held before any king proceeded to do anything. It was after
mature deliberation that any project was taken in hand.

II The original word lit. rendered would be, one whose understand-
ing has comprehended aright the nature ef the six gunas, and who has
no doubt left about their working, employment &c.

f Th^ text-word is Gurapracharabdn, Gurahprac haras are they
whose movements (Prachdra) are secret and undetected by others. Hence
the word has come to mean 'Secret emissaries, and spies.' These

1 68 KAMAKDAKIYA MITISARA.

tion* diould hold couniel regarding some secret plan or affwr
with his ministers skilful in offering advice.

Q. A king conversant with the nature of coun^elf reaps
prosperity eaisily, and one of a icootrary nature even if h^
be independent is put down by hxfi learned (rivale).^

R. Just as Raksbasaa destroy 4 sacrifice in which th^
mantras <sacred hyokas) Uised are atteoded with fl^ws, so his
enemies destroy a king (fpom aU sides whose mantra
(counsels) is bad.§ Therefore wie §bwli be v*ry Cftrefijl

about bis counsels.

S. Counsel about «tate afblrs should be held with trnsfc-
worthyll as well as learoedf ^persons. Bujt a trustworthy
jool, «o also a learned hut untrustworthy perspp should be

avoided.

T. (In matters of counsel) 3 king should not deviate
from ihe 5'A?^/;'^-approved path, by which pious men of the
past, whose actions were ever .crowded with suQces$ .and who
ever trod the road of rectitude, travelled tp siiccess.

y i I n ni I I* * ' » ^

will keep the king informed of the«tate of affairs iahis awn as well Ji6
in his enemies' dominions, thus helping con^iderahly in ariivkig ^
right conclusions in his deliberations.

♦ Mantrajna means one who know Mantra ^ Ms last word has
been explained elaborately by the commentator. Any secret consuto-
tion about the interests of the kingdom is catted Mantra.

f The text word means lit : "one who knows how to hold ccmsiOta-
tions and how to profit by them.** ^^

} The original word is Vidwatvi which me^ns " by the learned. ;
For Avabhuyate some read Avadhuyate.

§ The Rakshasas being evil doers ace as a Tact inimical to the
performance and spread of religious acts. They watch opportunities
for doing evil and whenever there is the least flaw 4n the Mantras, &;p. of
a sacrifice, they speedily destroy it. There is a pun upon thp two mt^-
ings of the word Mantra here.

II Apta may also mean, a relative or one in some way related tO the
king. This meaning is also applicable here.

^ By 'learned,* the commentary means 'sound polittcians.*

fcAMAl^bAklYA NltlSAftA. 169

U. A fnonArch, whd disregarding the rules contained
ih the Shastrai* iuddenlyf falls upori k foe, never returns
Witbotkt feeling the sharp edge of this latter's sWord.J

V. The power of good counsel is superior to poWets of
letiet^y and dignity.f Witness the case of Kavya|| who
though possessed of dignity and energy, was foiled by the
priest of the celestialsif by means of his power of counsel.

♦ Th^ phrase in the origtial lit : rendered would be — going astray
from the foot-prints impressed In the Shastras ; this Indeed is tneta-
phorical. .

f Thfet !s, ^ith6ul Mature dellbfefatloti .

J That is, 'feels to his great'pain the sword-cttts of the etteniy which
tneans nothing short of death.' There are several changes of reading in
this Sloka, which for their minority we omit to note.

\ The aiithor n6\^ lays stress On th6 superiority of th^ Mdnt^d
Sakti over th6 6lher tWo ^aktts, vtz,^ Prahhii and Ufsakd, Pr^hhavd is
explained by the commentator to mean 'power bdgihatihg from the pos-
session of an efficient army And a solvent tireasBry.

|[ Ravya is artolher nainB of Sukra ^ho was the preceptor of the
Asuras (Vide note to Sloka 8 Section 1).

% The allusion referred to is as follows :— Irt their long warfare tvitH
the AsUras^ the gods were oftentimes worstecf artd rendered quitd
helpless. Bat such of the Demons as would be staiii in battle \^ere
Restored to life by Sukra, their preceptor, by nieatis of his mahti^ds or
tnystic charms, which he alone possessed. Seeing this, the preceptor 6i the
gods resolved to secure this charm if possible, and So he sent his'oWrt son
Kacha to Sukra in order that he might learn it from him by becoming
his pupil. So Kacha went to Sukra ; but the demons fearing lest he
should master the fore, murdered him and mixed his ashes With Sukru's
beverage and offerecf him as a drink to their preceptor. Kacha was
drank in by Sukra. 6ut at the intercession of his daughter Devayani,
who had fallen iii fovte with the youth, Sukra promised to restore FCacha to
to life. He instructed Kacha in the mystic chafrtl, Whert he was*
within his bowels and then ordered him to corrie out. Kacha accordingly
came out tearing open the abdottieh' of his preceptor \Vho died in conse-
quence. But now Kacha restored him to life by means of the sadd
charm he had learned ffom him. Racha then returned to the gods arid
lised his learning in their benefit. Thus Vrihaspati by his power of
counsel got the better of Sukra. The last portion Of the history as given

. 22

170 KAMANDAKIYA NITISARA.

30. A lion untaught in the lessons of polity kills the
elephant only through his superior physical strength.^ And
an intelligent and learnedf man succeeds even in taming
and subjugating hundreds of such lions4

31. An act maturely deliberated upon by learned men,
who can read§ a coming event (from a distance) and who
always reap success by the employment of commendable
means, can never fail to bear fruit.

32. By proper means, || a king should desire to obtain
his ends ; considering (the advantages or otherwise of) the
times, he should fall upon an enemy.lf Over-much reliance
on valour and energy** often-times becomes the source

of repentance.tt

- < ■ ■ i «

by the commentator is not to be found in the mythologies. It is said
that when Kacha was restored to life he resisted the advances of Deva-
yani, Sukra's daughter, who thereupon cursed him saying that the charm
he had learnt would be powerless at his hands.

* The first of the sentences is intended to impress upon the readers
mind the strength and brute force of a lion. These are of no avail against
the cultured intelligence and cleverness of a man who foils them by
means of his schemes &c.

f That is, one who is possessed of Mantra Sakti,

% The first part of the sloka bristles with bad readmgs, for which
the commentary reads,

*lAsikskitanayas Singha Hantivam Kevalam Valdtf*'
This reading we have accepted.

§ The word in the text is "who can see."

II The original word is Updya which means, the measures of policy
to be used against a foe, viz conciliation &c'(vide an earlier note).

% The commentator explains, 'should march against him.'

** The original phrase lit : translated would be, "one who knows the
taste of only one liquor viz Vikrama or power.*'

ft What the author means to say is, that mere power, energy or
valour, whatever it might be called, b not sufHcient to secure success
in any undertaking. The advantages of time and policy cannot safely
be overlooked; those who overlook them and think that unaided
Vikrama will give them success, and act accordingly, reap only grief and
disappointment for their pains.

KAMANDAKIYA NITISARA.

171

33. A distinction must always be made between what is
capable of being done and what is not so, by the light of
a serene intelligence. The butting of a elephant against
a rock, results only in the breaking of its tusks *

34. Whatf fruit save distress can there be in store
for him who undertakes an impracticable act? What mouth-
ful, indeed, can he expect to get, who tries to snatch a
mouthful from (empty) space? J

35. Fall not on fire even like (foolish) insects 1 Touch
only that which can be touched (with safety) ! What indeed
does an insect falling on fire reap but (thorough) burning !

36. The dangers attending the acts of one endeavour-
ing, out of foolishness, to get things difficult to obtain, are
sure to bring sorrow in their train. §

37. By the employment of knowledge proportionate to
the thing to be known, || a person whose steps are well-
calculated,^ attains to the pitch of prosperity as high as
the highest summit of a mountain.

* What the anthor means is this that before undertaking a thing
SL king should judge whether it is at all capable of being done or not. To
try to do an act incapable of being done, is as useless and attended
with danger, as the butting of an elephant with its tusks against a rock.

f This Sloka virtually consists of three Slokas, its two lines being,
the first and last of a series of Slokas ; four lines have been omitted after
the first line here. We translate the three Slokas in order to preserve
the continuity of thought ; the numbers of the Slokas change accordingly.

J The second line as given in the commentary literally rendered
will be "How can he who wants to taste space, have a mouthful." A
man trying to bite off a portion of space can have no mouthful.

§ A man trying to get things difficult to obtain, surely repents for
his mad endeavours afterwards.

II The commentary reads Bodhydnugataya for BodhaHugataya,
The original lit : rendered will be "by intelligence guided by knowledge
or prudence."

^ The original lit ; translated will be, as the commentator says,
'one whose footsteps are pure.'

J 7^ KAMAN9AKIYA HITISARA.

: }8. The stMu« of royaUy ia a Ihlng very difficult; to
i^cend to and \s done hoonage to by all persons. Like sacer«
dotail dignity,^ it is blotted with stains, at ai>y the slightest
transgression.

39. Acts (such as acquisition and preservation of terri-
tory) u^ndertaken by kings conversant with the nature of
Asc^fKJfs, in per(ec( conforrDifey to the rules of polity^ ere lon.g^
like (good) treesf yield desirably fruits.

4P. An act duly (in conforunity to the pr^^crib^d ru-les)
u^d^i^t^ken, Qven if it failis ta bear fruit, does nojt beconif^
so muciii ^be cause of di^tr^s& as the QiOie begun Out o^

foqiishness.t

41. Whea. ai) act comnienced in the right way is foN
lowed§ by results contrary (tp all expectations), the per*
former is npt to blame, in as much as his manlinessi there is
handicapped, by fate.||

42« la order to secure success, a man of pure inteliigenoe
should (in the first instance) put forth his e:seftioo«, the test
licjs with Fate which can cut him. short at any stage.
, 43. A wise Vijtgisu. after critLq^Uy reviewlpg hk own

* The Sanskrit wor^ i?, Brahmanya or tbq chars^pter or position,
of Brahmana.

f Thje w,ord in the text is f^^na or forest..

j: What the aujtJiQr n^eans is thjs-^a f^^olisb, act brings, greater
sorrows on its perlorn^er than the one which though ul^^matply barren has
b^en commenced in the proper n^anner,

$ For Atut the commentary read^ 4ti which, change, is; in dis^
pensably necessary ; this part lit : rendered, will be "If when oaly^ cpm-
m^nced^ an act meets, with re.v(srs^ resujts."

II This part literally translated will be, "whose manliness is separated
from him by Fate.'' After tbi^j one Sioka is, ag^in. omitted of. which the
translation is given below :— <•

"Just as a chariot cannot move on one wheel, so Destiny unaided by
hunmn exertipn. can yield no. frui^/' Luck and labour must go hand in
hand ; the one apart from the other is a dead stocky

KAMANDAKIYA NITISARA. I73

condition^ as well as that ol his ei^emies, sKouId set oat on
an expedition. This— that is to know his own as welt as his
foe's strength or weakness, is' to be conversant with the'
essentials of good counsel.

44. An intelligent politician should never do an act that
would be totally barren, or attended with great dan-gers ;
or about the success of which there would be any doubts, ot
that would bring inveterate hostility in its train.

45. An act unblamable at the time of its being <fene
and in all times to com-e, pure and performed in the proper
manner, and bestowing innumerable blessings' (both here
and hereafter), t such an act is always praised by the pious.

46. An act that woutd be attended with uninterrupted
good and that would bring' no blame on its performer, sucfr
an act should be engag^ed in, although for the titne being' it
might not be agreeable. f

47. To crown an act with* success, it igt always better to*
base recourse to. one^s knowledge of mftans, from the ver]e
beginning. Sometimes one who is alwaji^s successful^ may
haArer r<fiGourse to the conduct of a Iion.||

48. The acquisition of wealth^lf from wicked persons

* The things he is to look to are, as the the commentator says, his
threei Saktis,. the advantages of the season and soil, the si|^s of coming
victpry or defeat indicated by planets, birds &c.

t Literally translated will be — bringing a chain of good.

X The commentary explains this portion otherwise, it says :— 'al-
though for the time being it does not bring any friendship with it*'

} The original word lit : translated would be, "who is the friend
of success."

II That is 'violent means.' The author means to say that, know-
ledge is a more powerful agent than violence in bringing about success.
But sometimes 'violence' may be used also. There are several minor
changes in reading, suggested by the commentator*

^ The word is Sampat u 0. wealth in the shape of territory or
treasures or any thing else.

174 KAMANDAKIYA NITISARA.

by precipitate assault^ is ever diiSculL But with the help
of the measures of policy, one can plant his feet even on the
head of an infuriate elephant.f

49. Here (in the earth of ours) there is nothing that is in-
capable of being achieved by the learned and wise.j: . Me-
tals (such as iron &c) are known to be incapable of being
penetrated ; but by suitable (scientific) measures (heating &c)
they also are liquified. §

50. A (unsharpened) piece of iron carried on the shoulder
does not cut it at all. But as soon as it is sharpened a little,
it is turned into a means for fulfilling desirable|| ends (such
aS| slaughter of foes &c).

51. That water extinguishes fire is a fact well known
on earth. But assisted by the employment of proper mea-
sures, fire can also desicate water up.^

52. Poison is incapable of being taken internally and
when it is taken so, it produces fatal results. But even poi-

* Without taking into consideration the nature of the Season and
Soil. The author means that rash, inconsiderate attacks are seldom at-
tended with success.

t This sloka is differently read in many other texts.

X Lit : there is no such thing that is beyond the abilities of the
wise as regards its performance.

§ The refrain is the same as before, that policy is better than
violence. Avedyam may have another meaning vis diamond. The trans-
lation ll^pn will be, "even metals and diamonds (the hardest of things
known) are melted by proper measures.

II The appropriateness of the Sloka in this connection may be
questioned. Although it seems out of place, its bearing to the present
discourse is. thus sought to be established by the commentator. So
long as the piece of iron is unsharpened t, e, so long as no measuse has
been taken to turn it into usefulness, jt cannot cut, but as soon as by some
means or other it is sharpened, it becomes a very useful weapon. It is
in the means employed to turn it into usefulness lies the true worth
of the thing.

IF The text omits this Sloka.

KAMANDAKIYA NITISARA. 175

son being mixed with other things and ingredients is turned
into and used as a medicine.

53. To know what is unknown,^ to decide and
resolve upon what is already known, to dissipate the doubts
about any doubtful subject and to know the rest of a thing
when only a part of it is known,-— these should be the duties of
ministers.

54. Abiding by the rules laid down by wise politicians, a
person should never contemn or despise any body. He
should hear every body's words for culling salutary counsels
out of them.

55. The acquisition of unacquired things, and the pro-
tection of things already acquired, — ^these are the two fields
in which the ingenuity and prowess of the Vijigisu should be
exercised.

56. The magnificence and luxuries a successful sove*
reign are really a beauty, but these are mockeries in respect
of a king who has never'.been successful (victorious over his

foes).t

57. i^The king, who arrogant and foolish in his acts,
crosses his own ministers, is himself soon crossed§ by his.
enemies, his counsels being totally futile.

58. The seed of counsel should be carefully preserved,
inasmuch as it is the seed of kings. || The destruction of
the seed of counsel^ is always followed by the destruction

« The minister should collect information regarding unknown
things by means of spies and secret emissaries.

f This and the previous Sloka are not to be found in the original
before us. The first line of the first Sloka is sometimes differently read.

X The translation is free.

§ That is, as the commentator says, defeated and despoiled of his
kingdom.

II Counsel is here compared to a seed out [of which the tree of
royalty grows.

^ Which means, the betrayal or breach of counsel.

176 kAMANbAkiYA NittsAtiA^

ytH

of the kings \ ^hWt it preservdition preserves them estcel^
lently.*

59. Him^eU ac^tiilg like a Hon and convefsaiit mth policyi
the monarches acits should only be known to his family
members, when they are in a fare way 6i being donei and
to others when they ate already accomplished. t

60. The wise hold as commendable such counsel that is
desirable, that does not entail future sorrow,! that yields a
secies of good results in long suc:ession§ and that does
not extend over along period. ||

61. A Mantra or counsel is said to consist of five parts
vis.^ support, means to ends, division of time and country^
averting of calamities and final success.i[

' - ■ — ... — . - - — ■--.

* That is the preservation of strict secrecy regarding counsels is of
vital importance in the preservation of a kingdom.

f The commentator explains :— A lion, when enraged, invisibly
concentrates all its energy before it takes the filial spring. So also
should a king do. The author means to say the movements and plans of
a king should not even be known to the members of his own family
before they are actually put into action. Strict secrecy should be in^se
ed here and in all other matters of state. ■

X That does not become the cause of future repentance.

^ The comment£^ry here substitute Anuvandhifatapradd for Anu*
raktifalaprada, which latter means 'good results in the shape of the good
will of the subjects.'

II A counselextending over a long period is in greater danger of
being betrayed than one extending over a short white.

^ What the author means is that when any deliberation' dr ctoiinsel
is to be held regarding any undertaking, these things* nanlely the
Support in the ^ape d men, munition and magnificence, the meansi
the advantages at otherwise of time and territory, the advent of afty
unforeseen event and final success, should be given the best c^nsidertion
to. The king should see ti^lvether he i» well supported^ whether his
means are eiHcient enough, whether the advantages of soil and season
are \n his farvor, whether there i» change for any untoward event to^ cut
him short and whether there is any doubt about the final suGCesl^* The
fifth or last part is hot mentioned>m< the- Ceint;

KAMANDAKIYA NITISARA. 177 -

62. When an a<at is at all undertaken, it should be tJuly
ax:co(nplished ; when it has not been begun, it should be at
once taken in hand ; and when it is accoEinpUshed, its results
i$hould be made permanent and enduring by cammendable
means.*

63. Persons, conversant with the nature and importance
4of counsel, t -should be directed to hold consultation about
the measure to be employed for performing ascertain act ;]:
And that measure regarding which is their minds agree,
should be had recourse to^ as soon as possible.

64. Acts regarding; wliich tlie miiids of the counselors
agree§ and do not entertain any misgiving,|j acts which
Are not blamed by the pious,— »oniy such acts should be
undertaken.

65. When any counsel has been duly resolved upon by
the iRiini^ters, it should again be seriously weighed by the
king tiiniself (in lorder to. avoid flaws and faults). A wise^

* The author her specifies the primary duties of ministers. They
should direct the accomplishment of all undertakings ; they should take
new undertakings into hand ; they should turn into advantage works or
acts already done.

f The original word as explained by the commentator, includes^
ministers, spies and emissaries of kings.

J Th*e text word is Kdryyodwish which the commentator thus
explains — "the door by which such business, as ruling of the earth
&c., comes.'' Whatfhe means to say is that spies and ambassadors and
ministetB should watch the movements of the foe and the Oddsina &c.,
and at the right moment should fall upon them, employing measures,
^agreed upon by all. We take the word to mean, the means to an
end. The translation is free.

§ That is •* where there is no difference of opinion."

g It is 'believed that the mind can intuitively become aware of the
probable faifure of an undertaking. It feels hesitation and there is
some sort of a trepidation in it.

. ^ The text word is Tatwajna for which the commentator substi-
tutes, Mantrajnas or sound counselor.

23

178* KAMANDAKIYA NITISARA.

monarch should so conduct himself as not to prejudice his
own interests in the least.

66. Ministers, for the advancement of their own interest**,
desire a prolonged campaign. A king that protracts his
business over a considerable length of time, becomes a puppet
in the hands of his ministers.*

67. Cheerfulness of the mind, earnestness, the quicken^
ed condition of the sense-organs,t united action with
the supporters and allies, and a prosperous state of affairs,
these are signs that indicate coming success.

68. Rapidly-working, uninterrupted antecedents, prolific
of sources of prospsrity, are antecedents that foretell the
success of an undertaking or act.

69. A counsel should be again and again discussed
(before it is finally disposed of); it should strictly be pre-
served (kept secret) with scrupulous zeal. A counsel care^-
lessly kept, being prematurely divulged, destroys the king
(concerned) even like fire itself.J

70. A counsel that has not yet found its way among the
people, should be mutually preserved (by the king, the
ministers, spies, &c.) A counsel that is not scrupulously pre-
served, is given publicity to, by the friends and relatives (of
the counselors). §

* This part is freely translated.

j- This is brought about only when a man e^spects something
which will be pleasing to him. When some adverse result is expected
the senses become dull and apathetic.

j: This sloka is substituted in the commentary for sloka 64 of the

text.

§ It is no use trying to keep a cousel secret that has once been
given air to. The counselors concerned should help one another in
preserving its secrecy. It should not be trusted even to a friend or
a relative, who in his turn may also communicate it to his friend. Thus
it will be trumpeted over the town and reach the enemy's clamp. This
sloka is omitted In the text.

KAMANDAKIYA NITISARA. 1 79

71. Inebriation, inadvertence, anger,*^ talk during sleep,,
courtezans (cherished with too much confidence)! and
creatures who are despised or looked upon with indiffer-
ence,! these sometimes divulge a counsel prematurely.§

72. A king should hold counsel in a place on the roof o(
his palace or in a forest where there are no pillars (to re-
sound the conversation), no windows (to let the speeches go
out) and no nook or corner (to conceal an inquisitive eves
dropper).|| He should also see that he is not watched by
any body.

7 j. A room which has no loop-holes or out-lets, which
is situated in a secluded spot, where there is no fear of over-
hearing enemies, or no strong breeze, or no pillars or no
frequent coming and going of mon,— in such a room, a pros-
perous king, having purified himself^ should hold his
councils.

* The text word b (kdma) which the commentary substitutes by
Kopa.

f Another meaning is possible viz wives having masterly inHuence
over their husbands i,e,, females whose husbands are henpecked.

X These creatures are never suspected of being able to take notice
of any thing. So, one talks careTessly before them ; stories are said
of parrots and other birds, which hearing a man talk, imitate him, and
as soon as a stranger steps in, repeats his words. Indian tale-parrots
are said to possess intelligence equal to that of men.

§ The author wants to say: that when a man is extremely drunk,
or when he is careless, or when he is angry, or if he has the habit of
talking in sleep, he is fiable to disclose his counsels against his will. A
courtezan, or* a female too much confided upon, often gives air to a
secret, which her lover out of fondness might have told to her.

II For the text word, the commentator substitutes, Nirbhinndn"
tarasamsrayS which reading we have accepted.

^ Purification of the body before going to do something important,
is considered to add to the powers of the mind, which belief can not be
looked upon as purile in view of the subtle and inexplicable relation
between the material and the psychical. This sloka b omitted in the
text.

l82 KAMANDAKIYA NITISARA.

true policy, should, by the power of his counsel* bring into
subjection his foes resembling^ vicious snakes.

Thus ends the eleventh section, the dissertation on coutr-
sels^ in the Nitisara of Kamandaka.

SECTION XI I.

JULaving previously held the necessary^ counsel a
wisef king should depute to the monarch agrainst whom he
intends to march, an ambassador confident of .his special abi-*
lities,t whose selection would be approved by the cabinet.§

2, A person, dauntless,I| accurate in memory, eloquent,
accomplished in arms and in the Shastras^ and well-exercised
in all sorts of works, such a person only deserves ta be
a king's ambassador.

3. Ambassadors are said to be of three kinds, vis,^ those
invested with full powers ; ^ those with restricted powers**^
and those merely carrying the errands of their masters.tt I«i

* There is a pun on the word Mantra which means both counsel and
charms and incantations for taming snakes.

t Lit : "Skilful in counsel.''

X Lit: "Proud of his missionary powers." The text is vicious, for
which the commentary gives douiyahhimhninam,

§ Another meaning is suggested by the annotator vis,^ one among
the ministers who selected by the rest.

II The original word \% Pragalva,

^ That is a plenipotentiary, such was Krishna when he was deputed
by Yudhisthira to negotiate with king Dhuryodhana.

** This class of ambassadors, as the commentator says, can do
nothing of their own accord. Thier conduct is prescribed for them by
their soveriegn, whose orders they are unable to put aside.

ff These are ordinary messengers who merely repeat what they are
instructed by their masters, and nothing more or less.

KAMANDAKIYA NIT18ARA« 1 83

Yespect of rank, the latter are inferior to the former respec-
tively, in consequence of the smalliiess of the powers vested
in them.*

4. In accordance with the commands of his masters,
an ambassador, after (mature) deliberation as to the eflectf
of his contemplated measures upon the dominions of his
king, and on those of his enemies, should go to (visit) these
latter one after another.

5. He should befriend the frontier^ as well as the:
forest tribes, and should find out the inland and navigable
communications and easy routes, all for facilitating the un*
impeded progress and marqji of his (master's) army.

6. He should not enter the enemie's city or the court
Without knowing its whereabouts. § He should, for accom«
plishing his purpose, wait for opportunities, and when per-
mitted, enter the foe's territory.

7* He should inform himself about the stsibility of the
foe's kingdom, about his forts and castles and their defences
and defects, and also his army, allies and treasuries.

8. He should deliver the orders of his master, word
per word, even if weapons be raised (to smite him
down). II He should also apprise himself of the loyalty or

* The last portion is not so clear. What the author means seems
to be that in respect of rank a plenipotentiary is superior to an ambas*
sador with limited powers and so on* But this is self-evident.

f For this compound some substitute Swalehchyapara vdkydndmt
which means 'his own as well as others' words.' This change of reading
is not necessary.

% The word in the text is a misprint for Antasphla.

§ Two explanations oi the text- word are given in the commentary..
The one embodied in the translation is not, as it appears to us appro.-*
priate ; the other is 'unknown and un^erceived by the enemy.' This
strengthens the antithesis in the last portion ,* what the author means is
this, — that an ambassador should not like a spy covertly enter an enemies
dominions but would do so with his open permission.

II What the author means is that the ambassador should not lie even

1 84 KAMANDAKIYA NItlSARA,

disloyalty 6f the enemy's subjefcte (by watching tbfcir
^ovetneAts of the face and hands &c).

9. H« should not let any one else know the disaffec-*
lion* of the enemy^s prakritis (subjects) towards their
master, btkt^houM himself, Hinpe'rcSfeVaWy do What he would

^Irin^ fii^to do.t

to. Evfert when tjaestioned on the subject, (by thfe
inimical sovereign) he should not speak anything about
thfe disatte'ctio'n (oi- Weakness) of thej Pra^ritts of his own
llord, biit should in flatteringt lainguage say^^^Your itiajesty
Ichows everythin'g wyll."

11, H^ should eulogisi^ the enemy in four ways— by com-^
paring him With 'the Wijigisu^ (i.e., the ambassador's masters)
In respect of his high lineage, his famci his substantiality!
laind his collide ndable deeds. §

12. Coming into contact With the treacherous|| elenfenft
kif the fenerhy's state under the pfreCe nee of instructrng them
in'the foiir branches of learning a'nd'the five arts, he should
(with their help) know the former's movements as also
'which party could be easily Weaned over.lf

% ■ I II I I r I III " .

when his life is threatened ; it is his duty to deliver the message he has
been entrusted with, without the slightest mutilation.

* The text-word lit: means — 'falling off' hence 'want of allegi-
ance* &c.

f The author means this, that when an ambassador coi^es to know
that the enemy's Prakritis are hot what they should be, he should not let
'the fact take the air, but should himself take advantage of it ttnd covertfy
<lo what would be conducive to the good of his master.

X It may also mean 'modest, humble'; the translation is free.

§ The author intends to say that to ingrattale himself into the
'favor of the foe, the ambassador should praise him sa3dng that he is in
no way inferior to the Vijigisu his master. For Fatena the commeentary
reads Kulenat which reading we have accepted.

II The original word means 'one receiving wages from both sides.'
'Hence one who is a hypocrete and treacherous.

^ Or it may mean 'where dissension could be easily sown.* The
explanation given in tne commentary supports this view.

KAMANDAKIYA NITISARA. 1J5

13. He should jkeep up communications with his own
secret agents^ remaining disguised as ascetics in pursuit of
knowledge in Tirthas,'^ Asramas^\ and Surathanas.X

14. He should point out to the alienable party (in the
enemy's country) his own master's manliness,§ high lineage
prosperity (affluence), forbearance, great energy, magnani-
mity and gentility. II

15. He should put up with insulting language and avoid
the influence of anger or lust (on all occasions).1f He
should not lie down (to sleep) with others** ; he should
keep his own purposes strictly secret, but know those of
others.

16. An intelligent ambassador should not be depressed
and hopeless regarding the accomplishment of his projects,
although he would have to wait a considerable length of time.
But by various tempting ofEers and baits (to the subjects and

* Tirtha ordinarily means a holy place. Here it means specially
a place where two or more sacred rivers fall into one another, and which
in consequence, becomes a place of pilgrimage.

f Asrama — is the place where ascetics, dwell ; hermitage &c.

J Surasthana — lit : a place of a god ; hence a sacred place where
temples are built and images of gods enshrined and consecrated.
This is the reading of the commentary for Asrayasthdna,

§ For Santdp the commentator gives Pratdp.

II What the author means is this that as soon as the messenger or
whatever he may be called — finds that there is a section among the
enemy's subjects that may be weaned over, he will at once begin to work
by pointing out the superiority of his own employer over their sovereign
in every respect. The word 'alienable' has been used for the word
Vedya which lit: means that which may be easily penetrated,or separated
from its main stock.

% For, in anger and in lust a man looses himself, and knows not
what he does.

** The author prohibits this, as he thinks that the messenger may be
a sumnumbulist and he may speak out his mind during sleep.

24

I86 KAMANDAKIYA NITISARA.

officers ol the enemy), he should study the passing times.*

17 — 19. — If during these days that pass away unprofit-
ably, he does not find any defectf in the administration of
the ruler of the earth (the enemy), the ambassador — if he is
a sound politician and earnestly desirous of the advancement
of his own party (king) — should wait (patiently) for advant-
ages of time and place, during a period when the enemy
(disgusted with his own idleness) would himself intend to
undertake somethings such as, the provocation of his own
Parsnigrdha^ the pacification of the disaffected section of
his subjects, the storing of his forts with stocks of food
grains and their repairs. j: He should console his mind
with the thought that the foe would, of his own accord,
rearch against his (ambassador's) master, and he should en-
deavour accordingly.§

20. When day after day the time for action is deferred,
an intelligent ambassador should consider, whether or not
the enemy is procrastinating, only to let the opportunity for
his (ambassador's) master to attack him (enemy) slip away.||

* What the author means is that delay should not deter an intelli-
gent messenger. He should make the best use of that time by studying
the state of the enemy's Raj in various ways.

•]■ Anothor meaning is possible viz, — if any calamity overtake the
enemy, affording a good opportunity for his rivals of fall upon him.'

\ During the progress of any of these undertakings, the ambassador
has every chance of lighting upon some secret or of getting hold of some
thing likely to be beneficial to the interests of his own master.

§ The author means to say that if the ambassador finds no flaw In
the enemy, he should not despair but content himself with the thought
that even the enemy himself may one day march against his master,
when the informations gathered by him would be turned to profit.

II The translation is free. The author means in case to say that the
ambassador finds the^enemy deffering every thing to a future period, he
should seek an explanation of this conduct in another direction vi>.,
whether or not the enemy is gaining time to deprive his rival of the
advantages of a seasonable attack. When once the proper time slips
away, the opponent will have to await long for another such opportunity.

KAMANDAKIYA NITlSARA. 187

21. When it will be evident that the time for action
has arrived, he should go back directly to the kingdom of his
lord; or remaining there (in the enemy's territory), he should
communicate to his master all the important points of his
information.

22 — 23. To find out the foes of the enemy, to alienate
his allies and relatives from him, to know (exactly the state
of) his forts, finances and army, to determine the course of
action to be taken, to wean over to his (ambassador's) side
the governors of the provinces of the enemy's territory, and
to know all the particulars of the route (country) through
which march (against the enemy) is intended,— these are
said to be the duties of a Duta*

24. A ruler of earth should harass his enemy by means
of his own Dutasf; on his own part, he should be perfectly
aware of the movements of the enemy's Dutas,

25. A person skilled in the interpretation of internal
sentiments by conjecture and by external gestures, accurate
of memory, polite and soft in speech, agile in movements,
capable of bearing up with all sorts of privations and difli*
culties, ready-witted J and expert in everything, — such a
person is fit to become a spy.

26. Sly spies disguised as ascetics, traders or artisans
should go about in all directions§ apprising themselves
of the opinion of the world (/>., the subjects or the public
at large).

27. Spies well-informed in everything (ji.e,, important
topic or question of the times), should every day come to

* Hitherto we have been rendering Duta into 'ambassador,' but
really duta is more generic — comprising scouts and spies within its
meaning. It means, 'any one deputed to do something.*

t These dutas penetrating through all the secrets of his counsel,
would cause the enemy considerable anxiety.

X That is, possessing presence of mind ;

\ The commentator says 'in the mandala of the twelve kings.'

1 88 KAMANDAKIYA NITISARA.

and go away from {i.e. communicate with) the ruler of earth,
for they are the eyes of the king, that enable him to look at
distant things.^

23. In order to penetrate into and divulge the secret
of secrets of thejenemy, one (a spy) should cautiously and
covertly watch his (enemy's) movements. A ruler of earth,
having the spies for his eyes, is awake even when he is

asleep.f

29. A king should have all his and his enemy's domini-
ons pervaded with spies who resemble the sun in energy
and the wind in their movements J, and whose selection is
approved of by the public.

30. Spies are the eyes of the ruler of earth ; he should
always look through their medium§ ; he that does not look
through their medium, stumbles down, out of ignorance, even
on level grounds|| ; for he is said to be blind.

31. Through the medium of his spies, a king should know
the growth and advancement of his rivals' prosperity, their
movements in all circumstances, and the purposes and

* The text lit: rendered would be — "for they are the king's eyes
that remain at a distance" ! The author means that the spies are the
medium through which a king perceives things that being away from his
own sight, cannot be directly perceived by him. The idea of descri-
bing spies as the king's distant eyes is a very favorite one with the
Sanskrit poets.

f What the author means is this that although the king sleeps yet
his emissaries are wide awake and are working ; so when he wakes up
he will come to know everything important that may have transpired
during his sleep.

} That is, who act and move in as imperceptible a manner as the
wind.

§ That is, whatever, he should do, should be done in consultation
with the spies who always look to the state of affairs for him.

II That is, even in the performance of ordinary work. Just as a blind
man stumbles even on level grounds, so does a king meet with
difficulties in all undertaking when he does not use the spies as his
eyes.

KAMANDAKIYA NITISARA. iSg

intentions* of their subjects (lit: of those who inhabit their
dominions).

32. Emissaries are said to be of two kinds— 2;/^.^ secret
and public. Secret emissaries have been particularized above;
a public emissary is called a Dufa or an ambassador.f

33. Guided by his spies, a king should proceed ta
any work, like RitvijasX in a sacrifice being guided by the
Sutras.% The spy-service is to said be well-established when
the ambassador is kept well-informed by the spies.

34. A Tikshana^^^ a religious mendicant, a sacrificer or
a person of purest character — these are the disguises (under
which spies roam through a king's mandala)^ ; when they
(the spies) are thus disguised, they do not recognise one
another.

35. For the successful termination of their missions,
a site for the habitation of the spies should be selected, where
there is a constant conflux or gathering (of people). There
the spies should stay being duly served and looked after.**

* Literally 'what they want.*

•j" The author includes ambassadors under the category of 'spies* or
charas — which etymologically means those who walk through the
king's dominions (mandala). The difference between a Chara and a
Duta is that one is a secret agent while the other is a public one.

J Ritvtjas are the priests who officate at sacrifices ; ordinarily four
are mentioned viz the Hotri^ the Udgatri^ the Adhvaryu and the
Brahman ; at grand ceremonies sixteen are enumerated,

§ That part of the Vedas containing aphoristic rules for sacrifices
and other ceremonies.

II Lit : pungent, sharp ; here a person of fiery or passaonate tem-
parament. Probably there was a class of ascetics of this description.

% What the author means is this that the spies ordinarily simulate
the appearances of these persons, when they roam through the enemy's
territory in order to hide their identity.

** The last line of this Sloka is extremely vicious in the text ; for
which the commentary substitutes : —

'Tisteyuryaira Sanchdrds paricharyydbabdhinas,*
which we accept.

IQO KAMANDAKIYA NITISARA. .

36. In the residence of the spies there should stay
persons disguised as traders, merchants* husbandmen, con-
vent-heads, (religious) mendicants, professors (of religion) ;
pure-hearted (ascetics), and mercinaries.

37. Spies skilled in studying the hearts of men, should
be posted in the territory of all kings who are within the
mandala of the Vtjigtsu or within that of his enemy.

38. The king that does not know (watch) the movements
of the kings of his own mandala or of those of his enemy's
mandala^ is said to be asleepf although he is wide awake,
and he never wakes up from such sleep of his.

39. (Through his spies) a king should know (watch) those
(enemies) who have reason to be exasperated with him and
also those who are so without any reason whatever^ ; he
should by secret measures of punishment (assassination &c..)
do away with those among his own household, who are sedi-
tious and angry § with him without any cause whatever. ||

* For Vala of the text the annotator gives Vanikf and explains it
to mean a 'foreigner.'

f There is a pun upon the words Jdgran and Susupta here. The
author means, a king ignorant of the movements of his rivals is as
good as one asleep, although he may literally be awake and working.
Such carelessness results in his being subjugated ; and his inactive
nature can never in future throw off the yoke of thraldom.

J The author distinguishes between classes of foes — those who are
born enemies and those who are made so by some cause or other, such
as the withholding of a promised thing &c.

§ This is strictly literal — the meaning is — disaffected towards him
although they have never been maltreated.

II It sounds absurd that we may have enemies although we have
never done anything to create one. The commentary cites a Sloka
here in order to clear any doubts on the point ; the translation of the
Sloka is as follows : — *'When even an innocent Muni (sage) does his
own duties, he creates thereby three parties— vf£r., friends, foes,
and neutrals/'

ICAMANDAKIYA NITISARA. IQI

40. Those who have reasons to be exasperated with
the king, should be conciliated by gifts and the bestowal of
honors &c., and then the king should live together with
them, having thus* subjugated them (won them over to his
side) ; and in this* way he should amend his own faults'^
(which might have given his enemy a hold).

40A. He should preserve the peace of his kingdom by
giving the wicked and the seditious {i.e, the disturbing
element) the snub they deserve. With all his endeavours, he
should mend his weakness by conciliation, gift or (bribery). t

41. Taking advantage of the slightest laches of even the
most powerful enemy, a king should cause his (enemy's)
kingdom to sink completely (in the sea of distress and des-
tructions), even as water causes a drinking cup to sink down
in it by entering it through even the smallest hole.

42. Persons simulating to be idiotpj, or deaf, or blind
or dumb or eunuchs^ and Kiratas% and dwarfs, and hunch-
backs and such other agents||.

43. And (disguised religious) mendicants and Charanas^
and maid-servants and men versed in all arts and acts, should
gather undetected*^, the informations regarding a king's
household.

44. (Persons disguised as) bearers of the royal Parasole

* Lit : 'And thus should he fill up the gaps j.e., holes or weak
points of his administration.

t This Sloka is omitted in the text. The commentator explains the
last part thus — the anger and disaffection of the subjects and servants
are as it were th« breach through which the enemy effects his entrance.

} The word is Joda^ which the commentator takes to mean — 'deaf
and dumb.'

§ The most degraded class of mountain tribe obtaining in ancient
India.

II The commentary here reads KhraCas which means 'those versed
in fine arts.'

^ Lit : A wandering singer or actor.

** Lit : "unscenly."

192 KAMANDAKIYA NITISARA.

yak-tails (lit: fans), pitchers, and palanquins, and horse-boys
and grooms and other such servants, should keep information
about the doings of the high state officials.

45. The cooks,* the bed-room servants, the vigakds :—
the Valet de chambre,t the attendants at the table, the
shampooers,

46. And the orderlies entrusted with serving up water,
betels, flowers, perfumes and ornaments, these and others like
them that always keep near the king, should be made instru-
mental in administering poison to him.j;

47. Cool-headed spies should study the conduct (of all
the high state officials) through signs, gestures,§ bodily
appearances, the secret tokens they use and the letters they
write.

48. Spies versed in all acts and in all arts, assum-
ing various disguises, should roam (in every part) of a
mandala imbibing public opinion like the solar rays im-
bibing moisture from the earth.

49. An [intelligent Vijtpsu conversant with the Shastras
and the ways of the world, should be cognisant of the fact that
as he through his spies (lit: by some means) strives to play
his enemie's false, so these latter also try to pay him back
in his own coin, by engaging|| spies to watch over him.

Tkus ends the twelfth section, the rules regarding em-
bassies and the spies^ in the Nitisdra of Kamandaka.

* Lit : "those who prepare highly seasoned dishes."
f That is spend thrifs.

J The last line is vicious in the text — the commentary gives, Kart'
tavya RascuLh which reading we accept.

§ For Murchchita of the text the commentary gives Mudrttais,
II For Viyujyamdna the commentary reads — Niyujyamana*

SECTION XIII.

^' YV HEN a monarch would, from the daily reports
of the spies, come to kaovv of the failure of his embassy
to the foe, he should set out with hostile intentions against
this latter, according to the prescribed rules of march,
relying on his own keen intelligence as his only guide *« >

2. Like fuelst producing, fire, a keen and resolute under-
standing dominated overj by equanimity and perseverance, ;
produces many happy results.

3. Just as metallic ores§ are sure to yield the precious
gold, and the churning (of the curd) butter, so, earnest *
endeavour supported by intelligence and perseverance is
sure to be crowned with success.

4. An intelligent and ^energetic king possessed of the
Prabhusakh'Wy becomes the excellent receptacle for all pros-
perity, even as the mighty main is for all waters.

5; Like wealth of waters preserving the lotus, it is \
intelheence alone that preserves the royal prosperity j and t
this prosperity is carried to magnificence only by energy alnd ■
perseverance.%

* Purassara literally means— 'that which walks before'; hence a
'guide.' The sloka bristles with bad readings, and but for the emen-
dations of the commentary, it would have been impossible to make out
any meaning. The correct text would be :—

Anvahatn Characharyydbhir^ifale Dutachesttte
Yayddyathoktaydnastu Sukshma vudhipw^assara.
f The text-word i4faw«^ literally means two pieces of Sami wood
used for kindling sacred fire by a attrition.
X That is,— governed.

§ The original word is Dhdtu which the commentator takes to meiati '
earth, stones and other worthless things obtained with crude minerals.
. It Vide note to slbka i and 22, Section I.
% The commentary adds — "even as the lotus is caused to bloom fully'
by the influence of the wind and the solar rays.'*

25

19^ KAMANDAKIYA NITlSARAi

6. Prosperity nevet leaves an energetic king"*^ who
follows the dictates of his intelligence, even as its shadow
never leaves the body ; but it goes on increasing (every day).

7. Like rivers (lowing into the ocean, prosperity ever
flows down on a king.f who is free from the influence of
the Vyasanas and is indifatigable, highly energetic, and
intelligent.

8. An idle king whose mind is affected by the influence
of the Vyasanas is, in spite of his possessing many good
qualities and a (keen) intelligence, cast off by (the goddessof)
prosperity, even as eunuchs are cast off by women.

9. By constant activity he should add to his everything
{ue,^ prosperity, happiness, &c.), even as fire is added to by
the putting of fuel in it.j: Even a weak king, if he is ever
energetic, reaps nothi/ig but prosperity.

10. For enjoying prosperity which is like a faithless
lady,§ a king, should ever, with all his manliness, desire
activity, and should not behave like one impotent

11. An ever-energetic king by having recourse to the
Smnhee Vritt\\ should bring prosperity under bis own con-
trol as if dragging her by the hair, like a man <lragging his
wicked wife.

12. Without planting his feet on his enemy's head
graced with crowns adorned with diverse kinds of gems and
and jewels, a person (king) cannot reap prosperity (lit.
biesstng).

13. Where can there be any happiness (for a king),

- ..... 11 ^— — — *— *""^ — — ■ — -- -■ — ■

* The reading Utsdhasampanndn is viciousj — read Utsahasampanndt,

f Literally, the translation would be ''prosperities enter into him like
rivers entering into the ocean.''

% The author's meaning seems to be this that the more you add fuel
to the lire the more its flames blaze forth ; so, the more a king exerts
himself, the more does he advance on the ladder of prosperity.

§ Prosperity is compared to a faithless lady, for itj is never steady
with a man.

II Lit : 'lion-like conduct' i, e, ever active and manly condua.

RAMANDAKIYA NlTlSARA. Ig5

unless the deep-rooted tree— his enemies— be eradicated
by the mighty elephant— his int^lligence««-goaded by the
guide— --his earnest endeavours !

14. Prosperity can only be brought home (captive) by
a strong arm, resembling the graceful trunk of an elephant
and glittering with the dazzling lustre of an easily drawn
sword (that it wields) f ~

tj. A high-minded person desirous of ascending to a
great height (in the ladder of prosperity), plants his feet
higher and highei, whereas a low-minded one apprehending
fait and destruction, plants them lower and lower.

16. Like the lion planting his paw on the head of an
elephant, one (a king) possessed of great energy may plant
his foot on the head of another excelling him much in
bulk*

17. Fearless like a serpent, a king should make such dis->
play of his magnificence at to strike terror into (he hearts of
his foes. According to the measure of his strength, he
should undertake the chastisement of his foes.t

18. A king should fall upon his foe first having re-
moved the cause of disafEection of his people.^ These
causes are bred by the absence of good and the following of
offensive policies of administration, as also by adverse Fate.

♦ The authors means :— A highly energetic and active monarch is
capable of subjugating even a foe whose territories are more wide-spread
than his own.

f Although the author exhorts in favor of constant activity, yet he
warns kingF against rashness. Before undertaking an attack, a king
should judge his own strength in comparison to that of his foe. Energy
of course goes a great way in securing success ; but it cannot work

miracles.

t Prakriiivyasana lit : means the Vasyana or defect in his Prakritis
or the constituents of his government.' What the author means is that
before going to fight with an external enemy, a king should put
down the causes that tend to procuce internal enemies, and to breed civil
fuedt.

ig6 KAMANDAKIYA NITISARA.

19. Vyasana^ is so-called for it retards the material
well-beinjSf (of a kingdom ; (one a king) under the. influence
of the Vvasanas goes down and down (the depths of de-
gradation) ; and therefore the Vyasanas should be avoided (as
much as possible).

'23.. Fires, floods, fan^iney prevalence ^of diseases, .and
plague and pestilence— these are the frve kinds of the Vyasor
nas (calamities) that proceed: fron* Fate; the rest c'ome -from
human sources.

21.- The evils proceedins[ from Fate should be averted
by means of manly teflforts and the celebration of propitia-
tory rites ; and a king' knowing what should be done, should
remove the evils coming from human sources by his ener-
geticalness and adoption of wise measures of palicy.

22. From the king (Swamy) to the alliesf — all these
constituents form W\^ Prakritt Mandala^ (or government).
f shall now in due order, enumerate their functions and their
frailties.

23. To hold counsels,:}: to secure the resuHs of counsel,!
to direct others in the performance of actions, to ascertain
beforehand the efft^cts^ (good or bad) of future events. ami
occurrences, to look after' the income and expenditure (of
the kingdom), to administer justice, |[ to subjugate enemies, >

24. To avert threatening evils and calamities, and to
protect the kingdom,^ — these are the functions of a minister.
But a minister when he is under the influence of the

• Etymologic^lly means that which throws back (the good or the
progress and prosperity of a kingdom).

f Vide Supra Sloka i. 'Section IV.

X The word mantra includes all operations — from the initiaf procee-
dings of a consultation to the attainment of a certain result.

5 i, e» to acquire and preserve territories &c.

II Lit : te "mete and dole"^ laws ; to inflict punishments accordfng to
the offences.

^ For Rlijarajyivtseehanam the commentary give as, Rajarajydvi'
rakshanam

KAMANDAKIYA NlTISARA, igj

Vyasanas (vicious profpe nsities) fails in all these (func-
tions of his).

25. A kin^ whose minuter possessed by the Vyaianas
is weaned over (by the foe),* becomes incapable of resisttn;gf
the enemy by the application of the measures of policy, like
a bird incapable of (lyinor when its wings are cut off.

26. Gold, corn, cloths, conveyances and all other such
.things (that the king enjoys), "arise from the[(prosperity of the)
people.

27. The people promote the trade, commerce, cultiva-
tion and other such means that conduce to the prosperity
of a kingdom. t These totally depend on the people.
Therefore, when the people are in danger (or under the
influence of evil propensities) no success can Be achieved.

28. Castles are the places of refuge for the people in
times of danger; they are protections for the troops and the
treasures ; with a view to take refuge into them, the citizens
(seek to) oblige their rulers (by gifts, presents^ &c.)

29. That which is a means for carrying on Z«jA«/
warfare, that which affords protection to the people (in
troublous times), that whieh c;tn tak : in friends^ and foes
alike and that which is a check against ^'the attacks of tb^
'neighbouring forest tribes — is called a Durga (castle). §

30. A king safe within the recesses of his castle (or a
king possessing numerous castles) is respected both by. bis

* Several important changft of reading are to be noted here. For
Amatydis vyasanopatais hriyamdno read AmdtyS vyasanopeie hriyomhnS
and for Asakta ehotpatati read Asakta ehotpatitam,

f The origmal word is F^^#4 which litr means, — the occupation or
profession by which one earns his livelihood. We have rendered the

the word freely.

J When a king concealing himself in his castle in a'nf\anoer undetect-
ed by the enemy, suddenly falls upon the latter, such a sort of assault 19
called Tushni Yudha.

§ Durga ctymologically means that which is approached or taken
with difficulty.

198 KAMANDAKIYA NITISARA.

own and his enemy's partizaas. But when Durga-^vysana
exists none of these exists."^

31. The act of maintaining dependents^ acts of muni-
ficence, (per<«onal and other) decorations, purchasing of con-
veyances (horses and elephants), stability (of the kingdom),
facility for sowing dissension among the enemy (and his
allies), repairing of castles,

32. Construction of bridges and cause-ways, trade and
cdmmerce, the acquisition of friends and allies and the love
of the people, and lastly, the accomplishment of rightious
and desirable acts — ^all proceed from the treasure (f. e. all
these depend entirely on a solvent financial condition.)

33* *'The foundations of royalty are laid in the trea-
sures"-— this is a popular saying well-known in all regions. A
ruler of men whose treasury is in danger (of being insolvent)
loses all prospects of success in the above-mentioned acts.

34. A king with a solvent treasury increases his forces
reduced (in consequence of wars), and he naturally wins the
good-will of his people. He is even respected and served
by Im^ eneoiies.

35.. To add to the number of friends and foes, and to
4he ^mocint of gold (/. e. wealth and the territorial possessions
of a kingdom), to accomplish with alacrity acts deferred to
an indefinite future, to protect what is acquired or gained,

36* To destroy the army of the foe, and to save the
forces of its own side,— all these acts proceed from the army.
So when the army is under the influence of the Vydsanas
{i e, when it is defective), these (the above-named »cts) run to
ruin (i>. are never accomplished with any degree of success).

37. The foes even of a king possessing an efficient army,
are turned into his friends (seek his friendship). A king
possessing a large army, rules the earth (unmolested) after
having (properly conquered it).

* That is, when castles are not repaired and properly looked after,
the king and his people lose all respect aifd chance of safety.

KAMANOAKIYA NITISAKA. Ipf

38. A faithful ally restrains others throwing off their
allegiance, and destroys the enemy. He serves the kin^ (to
whom he is allied) by risking his own dominions, treasures
troops and his life even.

39. By ties of mutual affection, he succeeds in securing
numerous other friends and allies. When therefore the ally is
under the influence of the Vyasanas, his function is no longer
duly discharged.

40. A true ally promotes the welfare of his allied king,
without expecting to he remunerated in return. A king
having (faithful) allies, succeeds with the greatest ease, evea .
in most difficult undertakings.

41. Pursuit of knowledge, protection of the Vamas and:
Asramas of his own kingdom, ability of using pure (unpoison-
ed) weapons, accomplishment in all the modes of warfare,

42. Habits of hardiness, knowledge of the implements
of war (offensive and defensive) and of the characteristics of >
acts (such as, testing the strength of armours &c), ability for
riding properly on horses, elephants and chariots,

43. Skiiittlness in wrestling, the art of clearly seeing
through the purposes of others (lit : entering into other's
heart), crookedness with the crooked, and honesty with the
honest,

44. Consultations and reconsuUations (with the cabinet,
regarding a certain project), preservation of the secrecy of
counsels, healthiness (of the mind), disregard of (such modes
of policy as) conciliation, gilt or bribery, and application to
(such modes as) sowing dissensions and inflicting punish-)
ments,

45. Knowledge of the movements and intents of the
commanders and other officers of his troops^ and of the.
counsellors, ministers and priests, imprisonment of the:
wicked (among the above-named ofiicers),

46* Observation of those who conae to and go away
from him as ambassadors, the removal of the calamities that

aOQ: KAMANDAkl VA NITISARA.

thrcRten the people', and the appeasing of the angry or dis-
ailected element (of the state),
' 47. Obedience to the preceptors, bestowal of honours and
respects on those worthy of them, administration of justice, '
suppression of the disturbing factor' of the kingdom (lit: the
taking out of the thorns of. the state, such as the thieves, '
robbers, murderers, &c.,

48. Knowledge of what exists and what does not, ex- '
aminatibn of what is done and what is left off undone, in-
vestigation as to who is satisfied and who dissatisfied
among his dependents,
f 49. Complete 'acquaintance with the movements, (and-

i character) of X\\^.Madhyamadi\\At\\ii Uddstna^ and the act
of turning this acquaintance to means for establishing firmly
his own rule, (or to means for the success of his under- '
takings), acquisition of allies and the chastisement of the
enemies,

. ^50. The. protection of his sons and wives and his own-
self, entertaining amicable feelings towards his relatives and
friends, the promotion of such measures of revenue on which
bis own material progres.s depends,,

51. Infliction pf .hardships on the wicked, and to afford
facilities for the advancement of the honest, abstinence from
doing injury to any being, and the avoidance of sin or un-
righteousness,

52. Prohibition of evil deeds and the promotion of good
ones, the giving away of things fit to be given, and the ac-
cumulation of those that should not be parted with,

53. Withholding of punishment from those who do not
deserve them, and the infliction of them on those who
rightly merit them, acceptance of things acceptable and the*

< rejection of those unacceptable,

54. Performance of fruitful deeds, and the rejection of'

■' ■ f ■ ■ » 1 1 1 ■ . .. ii. i

* Vide Supi-a note.

KAMANDAKIYA NITISARA. 201

fruitless ones, the just levying of taxes and their remission
in bad seasons,

55. The preferment of high officials of state, and the
removal of those who deserve dismissal, pacification of
calamities (such as famine, pestilence, &c.,) and the estab-
lishment of friendliness among his servants,

56. To know what is unknown, and to be assured of
what is known, to undertake good acts, and to see to their
ends acts undertaken,

57. Desire for acquiring what remains unacquired and
facilitating the advancement of what is acquired, and the
proper consignment of a thriving object to the care of a
deserving person,

58. Suppression of wrong and the following of the paths
of rectitude, and (lastly) the doing of good to one who does
good to him, — these are the functions of a ruler of earth. —

59. An energetic king following the paths of true policy,
leads to eminence these and his government and minis-
ters; but influenced by. evil propensities, he leads them to
destruction.

60. But when a king becomes busy in the performance
of religious deeds and in acquiring wealth, or when he is
demented, all these functions ought to be discharged by his
ministers.

61. Excessive harshness in the words spoken and in
the punishments meted out, defect in the administration of
finance, inebriation, (excessive love for the company of)
women, and for hunting, and gambling (at the dice), — these
are the Vyasanas of a king.

62. Procrastination, sluggishness, conceit, carelessness,
cultivation of (other's) ill-will, — these and those enumerated
above (vi>., the vyasanas of the king), are the vyasanas
of the ministers.

63. Excessive rain, want of rain (drought), locusts, rats,
mice and parrots (and other such corn-destroying agents)

26

202 KAMANDAKIYA NITISARA.

unjust taxation, confi?cation of the properties of the people,
foreign invasion and depredation, and thieves, and robbers,

64. Abandonment of the king by his forces and hi?
favourites, distress brought about by the prevalence of
diseases, and the death of cattle, and the ravages of the
murrain, — these are the vyasanas of the kingdom.

65. Disorder and decay of the implements of war and
of the ramparts and ditches, want of weapons in the arsenal,
and failure of the stock of fooJ and fuels, — these are the
vyasanas of the castle.

66. Extravagance, outlay (in different projects), mis-
appropriation (by the officials and servants), want of accumu-
lation, robbery, and remoteness (of the flowing in of money), —
these are said to be the vyasanas of the treasury.

67. To be besieged (by the enemy), to be surrounded
on all sides (by hostile forces), to be disgraced, to be de-
prived of a being duly honoured, to be disaffected (or badly
paid), to be diseased, to be fatigued or over-worked, to be
returned from distant lands, to be newly recruited,

6S. To be reduced in unmber, to be deprived of its
leaders, to have its brave warriors killed, to be excited with
hopes and disappointments, to become faithless,

69. To have women with it, to be scattered over differ-
ent countries, to have thorns (r e.y spies &c., set by the foe)
in its ranks, to be torn by dissensions, to be sent to fight in
foreign Mandalas, to be undisciplined,

70. To have its senior officers enraged,^ to be commanded
by men differing in opinion, to have foes in its own ranks,
to be united with the enemy, to be careless of its own
intersts and those of the allies (of its monarch),

71. To be cut off from the supplies of food and the sup-
port of allied troops, to be destitute of shelter (wherein to

* The word in the text is Krudha-maulam. Moulam as explained
by the commentator, means soldiers who have served the royal dynasty
from generation to generation.

KAMANDAKIYA NITISARA. 203

secure the families and properties of its soldiers), to hazard
battles without the consent of its master, to put forward
different excuses (for its delinquencies),

72. To have bad Parshnigrahas, and to be ignorant
of the country (where it is dispatched) — these are said to be
the vysanas of the army. Of these some are irremediable and
some remediable ; of this, I am speakinor presently.

73. When relieved or set free, a beseiged force, becom-
ing highly efficient may fight ; and an army surrounded on all
sides and without any egresss, must also hght (out its own
way).

74. An unhonored army when duly honoured, will fight ;
but a dishonored army, with its fire of indignation burning,
will never do so.

75. An army badly paid will fight, when it is duly paid
up to date; but a diseased and disordered (inefficent) one,
will not do so; for then, it will be defeated.

76. After enjoying proper rest, an overworked and
fatigued army will again face the compaign ; but an army re-
turned from distant lands with its energy drooping, becomes
incapable of using weapons {i,e, active service,)

77. A newly recruited force will flight when united
with older regiments of the realm ; but an army with its brave
warriors killed and reduced in number will not fight.

78. A routed army, supported by brave heroes will again
face the battle; but an army, with its leaders slain and its
Vanguard slaughtered, will turn away from the fight.

79. When its hopes are realised and its disappointments
rendoved, a force will not fight, for then, there will be nothing
inducing it to risk a battle. When confined within a
small area, an army will not fight, in consequence of the
narrowness of the field.

80. An army at first beseiged and then set free, will
fight when equipped with the implements of war (horses,
conveyances and weapons); and an army having women

1

204 KAMANDAKIYA NITISARA.

with it* becomes capable of fighting when the women
are removed.

8 1. An army scattered over different kingdoms, and
away from home, will not fight (heartily) ; and one with
the thorns (spies &c.) set by the enemy within it, becomes in-
capacitated for active service.

82. An army torn by dissensions, with its soldiers op-
posing one another, does not fight (is unfit for battle) ; so
also an army despatched to a foreign mandala or realm (does

not fight).t

83. An army that had not travelled to foreign lands,
and one that has filed away, cannot fight. An army that has
served the forefathers of a king, will not fight, when it is
enraged; but when satisfied, it will fight (most gladly).

84. An army hemmed in on all sides by the foe and
confined in one place, cannot fight ; and troops whose camp
is assailed by the enemy also become incapable of fight-
ing well.

85. An army with the enemy within its ranks, will not
fight ; but when these thorns (the foes) are removed, it will
fight ; an army though corrupted by the enemy, will fight,
if led by courageous warriors. J

♦ The original word is Kalatra Garvam — which means *to have wo-
men within it.' The commentator explains Kalatra as Kulastri or ladies,
— his meaning being, that when the wives and families of soldiers are al-
lowed to travel with them, they fight reluctantly, ever watchful for saving
their lives whosejmportance is enhanced as they look upon their objects
of affection. But when these latter are far;away, the soldiers in the excite-
ment of the battle, totally forget them and fight heedless of their lives,
thus paving the way of victory for their king.

f The commentator explains — for it is worn out with the fatigue
and hardships of the journey.

t The texts of Slokas 84 and 85, are vicious, the commentator gives
the following two for them.

84. Misram Satrubhirekastham tadakrantatayd kskamantt
Sotrorupanibistam Vat sdmarthydnnaksham Yudhi.

KAMANDAKIYA NITlSARA. 205

86. An army is said to be neglectful of its own interests
when in times of danger it remains inactive. An army
engaged in serving an ally in consequence of its excellent
advantages regarding time and position, cannot be properly
used (in any other purpose). ■

87. The supply of food and clothing is called Bibadha
and Asara means the troops of the allies. An army cut
off from the supply of food and clothing and from the sup-
port of the troops of the allies, cannot fight.

Z^, The troops that have no shelter (to secure their
families and properties) will fight when shelter is provided
by the citizens for them. An army that acts without the-
orders of its master^ is not attached to him (is faithless), and
will not fight.*

89. An army becomes leaderless when every one in it, is
his own master, (and no one is accepted as leader) ; such an
army is incompetent to 6ght ; so also, a disabled army and
one with a bad Parsknigrahay are incapable of fighting*.

90. An army ignorant of the state of affairs (about it)
is said to be blind, and for this reason, it is incompetent for
fighling.f These are the Vyasanas of the army ; carefully
looking into them,;( a king should undertake a war.

91. An ally is said to be the under the influence of the
vyasanas when he is suffering from the afflictions of Fate,
or is assailed on all sides by the forces of the foe, or is
possessed of the defects arising out of lust and anger, which
have been enumerated above.

92. Beginning with the king, of the seven constituents of

^5. Dusyayuktam nayudhyeta, Yudhyetodhritakantakatn,

Pradhdna Vodha samguptam, Dusyamchdpi Samutpaieim $
* This part is understood. The commentator supplies a different^
reading, which we do not accept.

t The text is vicious ; the commentator gives,

Adesikam Smritam hyandhantt tanmtilatwdt Kriydkshamam..
t For when they exist, no endeavours can bring about victory.

206 KAMANDAKIYA NITISARA.

a government that have been described above, the vyasanas
of each preceding constituent is graver than the one ioV
lowing it.*

93. A king should be cognisant of all these vyasanas of
the members of his Government ; and he, without letting the
right opportunity slip away, should exert himself in removing
them to the best of his powers, intelligence and endeavours.

94. A monarch desirous of the welfare and prosperity
of his government, should not overlook, out of error or arro-
gance, the vyasanas that may overtake the Prakritis, He
that neglects the vyasanas of his Prakritis ^ is, ere long,
defeated by his enemies.

95. Weighing gravely what should be done, a kingr
should apply himself to the performance of his duties. En-
deavouring his best, he should see the end of all his under-
takings. A ruler of earth, the ^constituents of whose gov-
ernment are purged of all their defects and drawbacks!"
through his wise policy, enjoys for a long time, the three
objects of existence.]:

Thus ends the thirteenth chapter, the description of the
vyasanas and the means for remedying them, in the Nitisar
of Kamandaka,

* The original Sanskrit construction would admit of no other
rendering. The meaning is, that the Vyasanas of the king are prolifi cof
greater evils than the vyasanas of the ministers, and so forth.

■j" The text word lit : rendered would be *' whose holes are filled
in with wise policy."

J The objects are, Dharma or| virtue, /4r^/ffl or wealth, /ifi^wfl, or
objects of enjoyment.

SECTION XIV.

T

He Prakritis, beginning with the minister and ending
with the ally, are said to be the constituents of a government.
Of all the weaknesses of the government, the gravest is the
weakness of the rul(?r of earth.

2. A monarch free from all weaknesses, is capable of re-
deeming the weaknesses of the government ; but'a prosper-
ous government can not rescue its head (the king) from his
weaknesses.

3. A king who dbes not possess the eye of politic.'vl
knowledge is said to be blind ; it is better to have such a
i)lind king than one, who though possessed of such eyes,
transgresses the path of rectitude out of pride or careless-
ness.

4. Such a blind monarch may be rescued from ruin by
his ministers skilled in giving advice. But when a king,
though possessed of the eye of political knowledge blinded by
pride, he completely ruins himself.

5. For these reasons, a king possessed of the eye of
polity, following the advices of his prime minister, should
avoid the weaknesses that mar (the realisation of) virtue and
wealth.

6. Too much harshness in speech and in the punishments
meted out, and unjust seizure of property and withholding of
what is due, — these are said by those conversant with the
nature of weaknesses, to be the three weaknesses arising out
anger.

7. Excessive indulgence in hunting, gambling (at dice),
women's company and drinking — these are said by those un-
<ierstanding the meaning of weaknesses, to be the four kinds
of weaknesses bred by lust.

208 KAMANDAKIYA NITISARA.

8. Among men, harshness in speech causes great
trouble and is prolific of much harm ; it should therefore
not be practised. On the other hand, a king should win
(the good-will of) the public by his sweet and mellifluous
s[)e<ich.*

^. He that by fits and starts, often speaks too much in
anger, causes thereby much anxiety to his subjects,;like a fire
shooting numerous sparks.

10. Sharp daggerlike words penetrating into the core
of the heart and cutting to the quick, excites a powerful
person ^t and thus excited, he turns into an enemy.

n. A monarch should not excite the public by harsh
words ; he should be sweet in his speech ; even a miserly
Rionarch, acting in a kind and friendly manner, is (faithfully)
served (by the peopi.e).

12. The shbjugation of the unsubjugated and their
chastisement, is called Danda by the wisej. One should
deal out Danda according to the rules of polity ; for,
infliction of punishments on those deserving them is prai-
seworthy.

13. A king hard (cruel), in the infliction of punishments
excites (fear in the heart of) the people ; thus troubled, they
seek the protection of the enemy.

24. In this way affording shelter to the people, the enemy
rises to power ; and a powerful enemy causes destruction. For
these reasons, a monarch should not excite (the anxiety of)
his subjects.

1 This Sloka contains many vicious readings; — \ot Parusyate^^
Pdrusyam and for Loka read Loke.

2 The first part of the last line oi this Sloka is bad, for which the
commentator supplies : —

Tejasvinam dipayati,

3 The word Sarbhi in the text is a misprint for Sadbhi, Danda is the
last of the four expedients of foregn policy (vide Supra),

KAMANDAKIYA NITiSARA. 209

15. Ruleis of eartii doing gopd (kindness) to the people
grow in prosperity ; their growth depends on the growth of
the people, and their ruin on these latter's ruin.

16. Except in the case of the dispoliation of the kingdom,
a king should avoid the infliction of the capital punishment,
even in the gravest of offences. In the aforesaid instance
only, such punishment is commendable.*

17. The expenditure of a considerable amount of money
in order to exculpate a culpable offender, is said to be
Artkadusanaf by those conversant with the essentials of
polity.

19. The jostling of the conveyances, their destruction ;
the sufferings caused by hunger, thirst, fatigue, exertion,
cold, heat and the wind;

20. The infliction of much distress arising out of Ydna-
vyasana on the army ; heated, sandy and thorny soils ;

21. Injuries done by collision with trees, scratches from
thorns and plants ; difHcuIties caused by rocks, creepers,
trunks of trees and earthen mounds ;

22. Capture or deathj by the hands of foresters and foes
hidden behind rocks, or in the beds of rivers or inside under-

«

woods and copses ;

. 23. Assassination by his own troops weaned over by the
enemy ; danger of falling a prey to bears^ serpents, elephants,
lions, and tigers ;

24, Choking of the breath by the smoke of the forest-
conflagration ; and mistaking the way or direction and the
consequent wandering — these are said to be the Mriga-

♦ For Juktadanda^ the commentator gives Tatra i/ania,which appears
to be an emendation true.

t The word lit : means some flaw in the ccllection and expenditure
of money — Artkadusana occurs when money is unjustly collected or
unnecessarily expended.

t Pariklesai is a misprint for Pariklesa,

27

210 KAMANDAKIYA NITISARA.

yavysana (or the evils attending too much indulgence in hunt)
of rulers of earth.

25. Indefatigability, physical exercise, the cure of phlegm
fat and indigestion, and excellent sureness in shooting ar-
rows at moving or steady aims,

26. These are spoken of by others to be the goods pro-
ceeding from hunting ; but this view can not be accepted.
The evils of hunting are almost a)) of a fatal nature. So,
hunting is a great Vyasana.

27. Indigestion and other such physical complaints may
also be cured by constant healthy exercise on horseback ;
and sureness in shooting arrows at moving aims, can also be
mastered in other ways.

28. But if a king is ardently desirous of (enjoying the
pleasures of) th^ hunt, let a beautiful park be constructed at
the precincts of the town, for his sports.

29. The park should be surrounded on all sides by ditches
and walls incapable of being crossed or leapt over by the
game. In length and breadth it should extend to half a
Yojana (or about eight miles).

30. It should be situated near the foot of a mountain or
the bed of a river, and should abound in water and soft green
grass. It should not contain thorny plants and copses, and
should be free from poisonous trees or plants.

31. It should be decorated with beautiful and well-known
trees loaded with blossoms and fruits and spreading cool^.
pleasing and thick shades.

32. The burrows, pits, and cavities should be filled up
with dust and gravel, leaving no chasm or declivity in -the
soil ; and it should be levelled by the removal of trunks \of
trees, earthen mounds, and rocks, &c. j

33. The lakes and other expanses of water inside tlbe
park, should be freed from sharks, crocodiles, &c., and th^y
should be deep, and adorned with diverse acquatic flowe^
and birds.

KAMANDAKIYA NITISARA. 211

34% The park should abound in such game, as she-ele-
phants and elephant cubs, tigers with their teeth broken
and claws pared off, and horned beasts with their horns
cut off.

35. It should be beautified with creepers crested with
Rowers and blossoms within easy reach, and should be
adorned with nice little plants growing on the sides of the
ditches^

36. Outside the park, the fields stretching to a great
distance, should be levelled and cleared of trees. The park
itself should be inaccessible to the forces of the enemy, and
thus afford a feeling of safety and comfort to the mind.

37. Such a park when guarded by hardy and resolute
guards, faithful in allegiance and capable of reading the
hearts ol spies, becomes the source of immense pleasure to
the monarch.*

38. Strong and hardy men well-versed in the art of
hunting, should for the sport of the king, introduce into the
park various kinds of game.

39> A king, capable of bearing up against the fatigue
of a morning walk, should enter into the park for sport ac-
companied by his faithful and favourite attendants and without
detrement to any other function of his.

40. When the monarch enters the park for sport, then
outside it, sentries, should be placed, ready and arranged
(for action) and watching the boundaries far and distant.

41. The king pleased with the sport, would then reap
those good results that have been said by the wise to proceed
from hunting.

r

42. Regarding hunt, these are the rules that I point out.
Transgressing these, a king should not go about hunting like
9 common professional hunter.

t

* The Sloka bristles with bad readings. For Tadbanan read Tat*
^«««»i, and for bhttribhutaye read bhutoyebhavet^

202 KAMANDAKIYA NITISARA.

43- Speedy flowing out (loss) of money in spite of all
care to pieserve it, untruthfulness, feelinglessness (cruelty),
anger, harshness in speech,*

44. Covetousness, neglect of righteous ceremonies, dis-
continuance of (commenced public) works, separation from
the company of the good and union with the wicked,

45. Certain draining of the treasury, endless hostility
(with the defeated party), feeling of destitution . when still
there is money enough (to meet the requirements of the
game), and a sense of affluence when indeed there is no
money in the fund,

46. Anger and joy at every moment, remorse at each
step, distress at each moment, and questioning of the wit-
ness at every doubtful cast of the dice,

47. Disregard of such (indispensable) acts as bathing,
cleansing of the body, and of sexual enjoyment, want of
physical exercise, weakness of the limbs and the body, over-
looking of the precepts of the Shdstras,

48. Retention of the discharge of urine, sufferings from
(the pangs of) hunger and thirst, — these are said by persons
versed in polity, to be the evils of gambling.

49. Even Pandu's son Yudhisthiraf that very virtuous

* Lit : — "Words cutting like the dagger."

f The story of king Yudhisthira's gambling with Duryodhana is
contained in the Mababharata. These two were two cousins, one ruling
in Hastinapur and the other in Indraprastha. Duryodhana who was
jealous of the prosperity and advancement of Yudhisthira, invited him to
a game at dice (of which Yudhisthira was particularly fond), hoping
thereby to rob him of all his possessions. In that gambling match
Duryodhana who was ably assisted by his maternal uncle Sakuni, won
from Yudhisthira everything that he staked till the infatuated gambler
staked himself, his brothers, Droupadi (his wife) herself, all of whom
shared the same fate, and as a condition of the wager were forced to
serve the Kouravas.^^But afterwards, Dhritarastra, Duryodhana's blind
father, relented and set them free.

KAMANDAKIYA NITIsarA. 2x3

and learned monarch resembling a second LokapSla,* lost his
lawful wife in wicked gambling.

50. The very powerful monarch Nala having lost his
prosperous kingdom (as a wager) in gambling, abandoned
his lawful queen in the woods, and afterwards did the work of
a menial. t

51. Prince Rukmin of golden complexion, who was
equal to Indra himself and a bowman whose match was not to
be found on earth, even that prince met with his destruction
through the evils of gambling. J

52. The foolish Dantabakra, the ruler of Kousikarupa,
had his teeth broken, in consequence of excessive indulgence
in gambling (at dice).§

53. Froiti gambling causeless hostilities proceed ; through
gambling love and affection wither away ; and as a con-

* The Lokapdlas are the divine Regents that are supposed to rule
over the quarters of heaven.

f Nala was a very noble-minded and virtuous king. He was
chosen by Damayanti, inspite of the opposition of gods, and they lived
happily for some years. But Kali a god, who was disappointed in
securing her hand, resolved to persecute Nala, and entered into his
person. Thus affected, he played at dice with his brother, and having lost
everything, he with his wife was banished from the kingdom. One day
while wandering through the wilderness, he adandoned his almost naked
wife and went away. Subsequently he was deformed by the serpent
Korkotaka and thus deformed entered the service of king Rituparna as a
horse-groom under the name of Vahuka. Subsequently, with the assis-
tance of this king, he regained his beloved and they led a happy life.
(Apte).

X Rukmin was the brother of Rukmini Bhismaka's daughter, one
of the wives of Srikrishna. The allusion is obscure ; the commentary
only says that Rukmin was slain by Valabhadra, Krishna's elder
brother, in consequence of a quarrel arising out of a game at dice.

§ Here also the commentary is not elaborate. It is said that
Dantabakra also played at dice with Valabhadra, who some how or
other was enraged, and broke his teeth with a blow of the dicfe. The
allusion is obscure.

214 KAMANDAKIYA NITISARA.

sequence of gambling, dissension is sowed even among
strongly united parties.

54. For these reasons, 9X\ intelligent monarch should
avoid gambling which is productive of evils only. He should
also prohibit other proud rulers from challenging'^ him
to a gambling match.

5$. Delay in the discharge of duties, loss of money,
and the abandonment of virtuous deeds, provocation of the
Prakritis caused by the king's continued absence in the
seraglio,

56. Divulgence of the secrets (by the women with whom
they are fondly, confided), inducement to commit culpable
deeds, jealousy, intolerance, anger, hostility and rashness,

57. These and those enumerated above, are said to be
the evils arising out of excessive fondness for the company
of women. Seeing this, a monarch desirous of the welfare
of his kingdom, should shun the company of women.

58. The energy of the low-minded who are ever hanker-
ing after a look at the face of women, dwindles away with
their youth.

59. (Aimless) wandering, loss of self control, senseless*
ness^ insanity, incoherence in speech, sudden illness,

60. Loss of energy, loss of friends, perversion of the
understanding, intelligence and learning, separation from
the good and union with the wicked, coming across misfor-
tunes,

61. Faltering steps, tremor of the whole body, giddiness
(lassitude), excessive enjoyment of women, — these are the
evils of the indulgence in drinking, which have been strongly
denounced by the wise.

62. The Vrishnis and the Andhakas of illustrious fame,
endowed with power and learning and good behaviour, met

♦ For Samdbbhayam the commentary gives Samdhtiyam which
reading we accept.

KAMANDAKIYA NITISARA. II5

with their destruction in consequence of the evils of drink.*

63. The illustrious Suka the son of Bhrigu, that best
of asceties who was equal to his father in intellegence, ate up
throufyh excessive intoxication, his very favourite disciple

(Kacha).t

64. A person intoxicated with drink, does anything
and everything indiscriminately ; and in consequence of his
indiscriminate conduce, he is excommunicated (from public
society).

65. Beautiful women and drink, may be enjoyed within
the bounds of moderation ; but a learned king should never
indulge in hunting and gambling, for these are full of greater
dangers.

66. T'^ese are the seven kinds of rampant evils retard-
ing the material prosperity of a kingdom, that have been
enumerated by those who are conversant with the science
of omens and prognostics. The presence of one of these
(in a sovereign) is enough to cause his immediate ruin, not to
speak of the simultaneous presence of all !

67. These seven kinds of vyasanas ending in evil, in-
crease the longing of the senses for their respective objects
of enjoyment, and destroy the superiority, wisdom, and ex-
cellence and the evergrowing prosperity even of those who
are endowed with intelligence equal to that of the Gods.

6S. The enemies of a king always under the influence of
the Vyasanas^ defeat him, and themselves become invincible;

* The Vrishnis and the Andhakas, were the two offshoots of the
Yadu dynasty. When at Prohhasa^ they drank too much, and then slew
one another through excessive intoxication. The story is contained in
the Mahabharata.

t Kacha was Vrihaspati's son. He went to Sukra to master the
secret lore of reviving the dead. But the Asuras becoming jealous of
him, slew him, and when Sukra was intoxicated, offered Kacha's cooked
flesh to him. He ate up without knowing what he was eating. For a
fuller story, vide supra*

2l6 KAMANDAKIYA NITISARA.

but the wise monarch who is free from the influence of the,
VyasanaSy vanquishes his enemies, 'and himself becomes

unconquerable.

Thus ends the fourteenth Section^ the seven kinds of
Vy asanas, in the Nitisara of Kamandaki,

>«o*'

SECTION XV.

A REE from the influences of the VyasanaSy and
fqlly possessed of the matchless regal powers, a ruler of
men desirous of victory, should set out against his wicked
enemy sufferinoj from the influence of the Vyasanas.

. 2. In almost all cases, the wise advise military expedi-
tions against the foes, when these are overwhelmed with
calamities ; but when a king is confldent of his own powers
and is in highly prosperous state he may fall upon the' foe,
though this latter may not be afflicted by the Vyasanas.
, 3. When a monarch would be sure of his ability to
forcibly slay even his foe swelling with powers, then (and
then only) should he start on a military expedition, inflict-
ing injuries, such as loss and distress, on the latter.

4. A king should first set out to conquer that part of
the enemy's territory which teem with the wealth of corn
and is thus a thing to be sought out. It is considered
sound policy t& deprive the enemy of his supply of food
by the destruction of the corn, and thus to add to the
strength of a king's own army.

5. His rear safe and secure and avoiding dangerous
countries in front, a cool-headed king, cognisant of the move-
ments of the foe, should enter such territories of the enemy

KAMAND\KIYA NITISAHA. Jl/

where there would be no difficulty on the route for the supply
of food and the support of the allies.

6. Indefatigable and fearless, an intelligent monarch
well-provided with food and drink and with detachments*
ready for action, should march through all places— level
countries, uneven tracts and low lands, — being always guided
by a reliable vanguard.

7. In summer, a monarch should march through woods
abounding in waters, in which the elephants of the army
may perform their ablution ; for, if they do not get water
(for washing their huge bodies), leprosy will affect thenri,
owing to the severe heat of Summer.

8. An internal heat burns inside the bodies even of
elephants employed to perform easy work ; this heat when
increased by the toils of heavy work, soon kills them
(elephants).

9. When there is want of sufficient water in Sumnier,
all creatures are reduced to great distress,t and elephants
when they are deprived of drinking water, soon become
blind, in consequence of the heat that scorch their bodies.

10. The kingdoms of the rulers of earth, rest on ele;-
phants resembling in effulgence masses of blue clouds, from
whose temples the fragrant ichor exudes^ and who are capable
of rendering asunder rocks with the stroke of their tusks.

11. One elephant, duly equipt, trained in the ways
of war and ridden by the bravest of persons, is capable of
slaying six thousand well-caparisoned horses.

12. Armies having elephants in them, are sure to achieve
success on water, on land, in narrow defiles crowded with
trees, on ordinary, even or uneven grounds, and in siich

* Gulma means a detachment of troops consisting of 45 foot, aj
Horse, 9 chariots and 9 elephants,
t Lit : 'the last state of existence.'

. t For an explanation of D&na, Vide Supra note to Sloka 2, Sec. VIL
28

2f8 KAMANDAKiYA NITISARA.

•

kc%B as creating breaches in the ramparts and towers (lit:
harmya is a mansion).

13.. For these reasons, a king should march slowly and
without causing fatigue to his troops, through such countries
where there are routes on which there is plenty of food
and drittk, aiid \ihiere there is no danger or difficulty— there
by increasing his own efficiency.

14. Even the smallest of prospei'ous eneifiies causes
great difficulty from behind. So, coolly reviewing his con-
dition, a king should undertake military Expeditions. He
should not ruin what he possesses, for what is uncertain.

15. Difficulties at the back, and success in the front,
of these, the former is of greater moment (and deserves
early attention.) Those (kings) who transgress this prin-
cipal {t\t. act otherwise), enlarge the holes (defects of their
administration). For these reasons, weighing these things
well, a king should set out on an expedition.

16. W^n a monarch is strong both in his front and his
back (t\ k. when he is capable of subjugating his foes both
in front and rear) then only should he launch upon an
expedition bearing great fruits. Otherwise, marching for-
ward with the enemy at his back unchecked, a king suffers
signal loss in the rear portion of his army.

17. On setting out on a expedition, a king should place
in the van, an army of many detachments, whose ranks teem
with many brave heroes. There is unity in an army of great
heroes, and unity {t.e, united army) is unconquerable by the
fenemy.

fli!7^gh5i\yhen a foe must be marched upon, an energetic
«itWg ^ihbtfFd 'f^di^'htc. afraid of the difficulties that may be
at his rear ; he should. depute in the front his commander-in-

fJ^f'l^^S^^o R[/,f}Pr?Mo^'tl|,^?, Rgn?»?ffnft(.i^l?eBVffly (and himself
reniain to watch the foe in the re.%f)^r,,:qob p Lru, ^u/nnh .

19. Of internal and eittxirna^i/d^ect^ ^hb^'i^tetintal is
4i*V€ap^f.«3i(iiB(WiWofbe v^fi?sl'- "alttfwd^^>t«0^.^^ "A^teritfij^ the

i-u

KAMANPIAHIYA NITlSrAB^A. flij.

internal ones and providing necessary me^isuFes for t^e
(removal of tbe) external ones, a king should set out OAcftas
OLpedition. laooos

20. The priests, the ministers^ tbe princes andD(jk(|iftii
noblenien — these are the principal leaders of tbe army ^Blli)ii1q
disaffection of which no sign is outwardly perceivabl^ibmAs
which is caused by some change of policy,^ is said iby.dtlie
sages to be internal defect.f rf^m*?bfl3i

21. The other kind of disaffection of which tktti-fut^isj^.
outwardly perceivable, is the disaffection of (therifAftp^tttEin
guards, foresters and border tribes. When tisis soEtl/:of .^s-
affection is generated, a king shotild meet it, as8istddib3Jlcthc^fl'i<I
ministers and counsellors of skilful ways (weaniag-tiifaib^viifii:
to his side). iua t»ii; ,noe£3<:

23. Internal disaffection should be paeified^Vy ^fch
measiires of policy as conciliation, gift &c, and ^ienblkrrilttlitH^'^
affection by the causing of disunion and d\s%€UsAodo'9ktlot$fn^i
tbe disaffected party. A wise monarch sh9dldb^tBafy di»dd
aifection in such a manner that tbe disaffectQ<|iifai(iililIdiedi](irtP3
to the eneiny's side. ot»7/ nasd ^Bd th'ui'fi

23. The loss of men and munition is isdi(l)tffi btddboeif hnq-lo
tion; and the loss of money and corn (f^d^) Ii3(daiA. to^iie
drain. A wise and prudent king shouldgifiv«i(b^kAati6^o
troublous policy prolific of (such) destructjbfV/anjLd^ilJuq Jon

24. He should follow such palici^s oas aanriflsuBcdto^^i^I
crowned with success and attended Witk i^giaU hdaehciiAsmt^ii
suits, and whose termination would nqtjto Ji^ifiLy(^:at»d,itAa6^h
effects would be conducive of muQblgtfgdi i<Bulftd shogld
never resoft to such troublous poU^iiss^t^wluqh ,inTdiciV!.thcrii
evils of destruction and drain. ,^ brifi ,lu]bii;ig ^\ooiiBtg^lUi
- d?t ano a i hua—Miobzi'H bu B

* Lit :-proceeding from i/an^ra or counsdii^''^^ b:jVi>Ht)uMIi>v/ buB
t Praho^Jiiti mieans the moorbtd irrlltlttolPfir di^rd^'c^^h^thin^ it
is usually preceded by such words ^..Vdtf^itta-Ma, which -Aretha- -
humours of the body. , „,;,,, ,,., ,.v;^ir .li.i *

220 KAMANDAKIYA NITISARA.

25. Attempt to accomplish what are incapable of being
accomplished, want of attempt for what are capable of being
accomplished proceeding out of imprudence, and attempt in
inopportune moments for what are capable of being accom-
plished — these are said to be the three kinds of Vy asanas
attending the performance of acts.

26. Lust, want of forgiveness and forbearance, too much
tenderness (of feeling),|bashfulness, crookedness, and want of
straight- forwardness, arrogance, self-conceit, excessive pious-
ness, poorness of the army and its dishonoring,

27* Malice, terror, negligence, and carelessness, incapa-
bility of enduring the inclemeneies of the weather, hot, cold,
and rainy, — these (causes) favored by the advantages of the
season, are sure to hinder the achievement oi success.

28. The wise say that there are seven kinds of party^—
^MT— that which is the kings own, that which is of the allies,
that which has sought the kings protection, that which has
been created by some act or other, that which arises out of
some relationship, that which was a party before, and that
which has been weaned over by various services and display
of politeness and courtesy.

29. A loyal party is to be recognised by his ready
obediennce, his singing in praise of the (king's) merits, his
not putting up with the insults and blame offered to the
king, his efforts to fill up the holes {t,e., redeem the weak-
nesses) of the king, and by his conversations regarding the
richness, energy and courage of the monarch.

30. One of high lineage, straight-forward, learned in
the ShastraSj polity, high in rank and position, firm in his
allegiance,^ grateful, and endowed with power, intelligence,
and wisdom, — such a one should be recognised as a faithful
a^jd^ell-behaved party.

31. Energy, an accurate remembrance, contentment.

* Lit, 'never intendii^ to forsake the king.'

KAMANDAKIYA NITISARA. 221

courage, truthfulness, liberality, kindliness, firmness, dignity,
self-control, endurance, bashful ness, and eloquence (or bold-
ness in speech) — these are said to be the qualities of the
(king^s) self.

32. Its management according to the commendable rules
of polity, is said to be the power of counsel. The solvency
and the efficiency of the treasury and the army respectively,
are said to be the power of the king, and strong and powerful
exertion is said to be the power of energy ; the poss^S^dr of
these three kinds of powers becomes the victor.

33. Expeditiousness, ekilfulness, courage in seasons of
adversity and coolness in prosperity, an infallible, matured
and social wisdom resulting from close study of the Shastras,

34. Energy, boldness, perseverance, exertions, resolute*
ness and manliness in the performance of acts, healthiness,
the ability for the achievement of the ends of action, a favor«
able fortune and cheerfulness — these are qualities worthy of
a king.*

35. Laying hold of the enemie's treasury by sowing
dissension among his partisans, a king should march upon
the foe disunited from his supporten^. Always acting in this
way, (t. e., undertaking such expeditions only), a king obtains
the dominion of) the earth washed by the waves of the ocfian
(1*. e., rules over the whole length and breadth of the earth
surrounded by the ocean). *

36. The best season for the marching out of the ele*
phants is when the sky is overspread with masses of rain-
clouds ; seasons other than this, is suitable for the march
of the horses ; and the proper iieason (for military expedi-
tion), is that which is neither too hot nor too cold, nor rainy
nor dry, and when the earth is covered with corn.

• These two SIbkas are hopelessly elliptical — having no connection witli
tfiose preceeding or following them. The last portion miist be supposed
to be understood.

222 KAMANDAKIYA NITISARA.

, 37. At ni|iht, the owl kills, the crow ; and th^ crow
kills the owl when night passes away. Therefore a king
should set out on an expedition marking well the (advantages
or disadvantages of the) seasons. It is in proper Reason thait.
attempts are crowned with success.

38. A dog can overpower a crocodile when it is on land,
and thie crocodile can overpower the dog when it is in
water. Therefore one (a king) exerting with the advantages
of the place in his favour, enjoys the fruition ot his acts.

39. On horses on even tracts, and on elephants on
watery (nuarshy) lands and countries abounding in trees and
covered with rocks, and united with the. army of his partisans
and r.eviewing his own strength, a king should march out^
for the coiiquest of pountries.^

4Q. On desert tracts when the rain falls, in Summer
through countries abounding in water, and mixed up with
allied troops, a king should march, as it pleases hiooj for the
conquest of countries.f

41, Following a route on which there is not too much
waiter Qt which is not totally destitute of wate^, which
aboMnds in corn ,and fire-woods, and where plenty of car-
penti^rs. are to be founds a king sfiould proceed tpwards the
epf^my by easy marches.

42» Th9,t por^tion.pnly of the enemy's country jshould be
inarched into, where there would bje no diiSculty for the
supply of food and for the support of .the allies ; which would
abo^Mod . ip water, ^nd whose watery expanses . would be

* Hie l^t portion is understood. This and the following sloka
may be taken together ; but then their construction will be still more
clumsy.

^ ^ We confess we have not been able to make out any very good
construction of this and the preceeding sloka — what we have embodied in
the translation is a clumsy and forced one, but it is calculated to .give the
reader some idea of the author's meaning.

kA^iANt>AKlYA NITISARA. aij

free from sharks &c., and crossed over by faithful followers ;
and whence the sick and wounded wood not shrink back.

43. Those incorrigible fools who without much delibera-
tion, rashly enter into the enemy's territory which is Ion jj
way off, soon fee! the touch of the edge of the enemy's
sword.

44. Posting sentries on the route and in the camp,
arranging duly for his safety, and with brave warriors lying
by his side ready for action, a king should enjoy a balmy
sttep undisturbed by dream&.

45. When from the enemy's camp the neigh of moving
horseis and the roar of a elephants proceed, and when the
sound of bells Reaches his ears, he (the king) should then
even in his sleep, call out saying — ^what brave hero keeps
watch there.**

46. Then awaking, he should purify himself and offer
adoration to the gods ; cheerful and dressed in beautiful
garments, he should then be duly paid homage to by the
prime-ministers, priests, allies and friends.

47. Then deciding with their help as to what should be
done, that possessor of beautiful conveyances, should march
out riding on a (first-classs) vehicle, and surrounded by foot-
soldiers of noble extraction who are equal to himself (in
prowess).

48. The king should himself look after the tending of the
horses and elephants and the repairing of the chariots, and the
comforts of the detachments and the soldiers severally. He
should see that the favorite horses and the leader elephants
are supplied with Bidh&na.'f

49. The king should be accessible to all and his speech

* Thp text is vicious-^he trantlation is free. The author means
that even during sleep the king should be watchful so that 9X the slighiiest
•larm he fnay be ready fer self-defence.

*f- Bidkhna is the food given to horses and elephants in order to nto*
itbite tTiem.

224 KAMANDAKIYA NITISARA.

should invariably he preceded by smites. He should speak
sweH kind words, and pay (the soldiers) more than their
wages^. , Won over by sweet words and liberal payment, the
troops will gladly lay down their lives for their lord.

50. By constant practice, one becomes quite competent
to ride upon chariots, horises, elephants and boats, and at-
tains great mastery in bowmanship ; constant practice
bestows on the intelligent ability for performing even most
difficult acts.

51. Riding on a huge elephant duly equipped and with
followers and soldiers accoutred in mail, and with the ranks
of the army teeming with brave heroes, a monarch should
march forward, having at first held consultation with the
ambassadors of the feudatory kings.

52. * He should bring to light the latches of the foe
through the agency of his highly intelligent and liberal-mind-
spies. A ruler of earth abondoned by his spies, becomes like
a man deprived of his sight.

53. The ally of the enemy should be own over by tempt-
ing offers or by the giving of some trifling thing; that portion
of the enemy's party that may be bought off, should be bought
off by the payment of a proper price.*

54. If the foe is not unwilling to enter into, a treaty,
a kin^ should establish peace with him by deputing his
ambassadors, and finish what he has undertaken as desirable,
as soon as possible. On the other hand — (if the foe is unwill-
ing to enter into a treaty), he should sow dissension among^
his partizans.and thereby help his own advancement.

55. A king should wean over to his side by gifts, concilia
tion &c. the foresters, and frontier tribes and commanders of
castles, whom he may come across on his route. la difficult
and intricate tracts and when one is confined within them,
these become the guides, and point the way out. '

. * We have not been able to make out any plausible meaning of
this sloka. The text is hopelessly vicious ; what is given above is ofily a
rational conjecture.

1<AMANDAKIYA NITISARA. 225

56. Oi any person who for some reas^on or without it,
has gone over to the enemy's side forsstking his former ai{e*
glance, the movements should be watched^ when he comes
near armed with weapons.

57. One possessed of the power of counsel and desiring
his own advancement, should at first hold deliberate counsels
(and then Undertake any act). Power of counsel is of greateir
importance than that of the arms {i.e. brute force). Indra con-
quered the Asuras through the power of his better counsel.

58. A wise monarch conversant with the principles 6f
polity should in the proper season undertake an act, being
guided by his keen and pure intelligencei and putting for^
ward evey effort for a successful termination. It is in proper
season only that success can be ichieved. ^

59. The divine majesty of the powerful and high-souled
monarchs, who are jpossessed of knowledge and heroism, and
who walk on the duly lighted path, is said to hang on their
own arms resembling serpents in length.

60. When the earth would be adorned with plenty of
corn and Riled with prosperity and cheerful men, when there
would be no rain ^nd consequent muddiness of the soil, and
when the woods would seem to blaze forth with the beauty of
the blossoming mango trees,-^in such a season putting forth
bis endeavours, a king should march out for conquering the
enemy's, territories.

61. Thus with his best efforts and his mind totally con-
centrated on the attack, a monarch should faft upon his foe.
A foe whose posssssions have been snatched away, gets back
his territory if he serves the' victor faithfully.

Thus ends the fifteenth section, the dissertation on mili^
tary expedition, in the Nitisara of Kamanddki.

* That is the - power of counsel and of. wealth are btetfer'nieiarts ror

' - , .... .

subjugating theioe than the strength of' the anrmy. " * \T

' * _, • •

29

SECTION XVI.

'• IYIarching into the vicinity of the enemy's town,
a king acquainted with the ways of encamping, should pitch
liis camps on ground«« recommended by the wise.

2. The camp should be quadrangular, with f6ur en-
trances; it should not be either too spacious or too nsLTvow,
and should be surrounded on all sides with highways, bul-
works and intrenchments.

3. The pavillions inside the camp should be made square*
crescent- shaped, circular or long, according to the advant^
ages and measure of the ground (on which they are erected).

4. Decorated with broad, disjointed and several tops,
adorned with tents, having a secret chamber, and easy out-
lets on all sides,

5. Possessing a treasure-chamber inside, and capable
of imparting a sense of cheerfulness and comfort, the king's
pavillion should be erected there, and be protected by mighty
and veteran troops.

6. Having received them with welcome, a king should
place near his own pavillion, the old soldiers serving the
royal line for generations, the rank and file, the troops of
the allies and of the enemies weaned over, and classes of
foresters, in snccessive order.

7. On the outskirts of the camp, numerous formidable
hunters of wicked df-eds who have been handsomely paid
atid won over, should be placed in circular array.

8. Elephants of celebrated names and horses fleet as
the glances of the mind, both under the management of faith-

^ SringdtaM lit: meant a crossing or whtre four roads cut one another.
Hence Ihc signification embodied atovc. h taay also man eievaCed,

KAMANPAKIVA NITI&ARA; 337

ful dependants, should mount guard at the vicinity of the
monarch's pavillion.

9. For his own safety a Icingr should day and night
remain armed with weapons and prepared for actioili being
ever on his guards and with the interior of his pavillion
cleared of soldiers.''^

10. An elephant with huge tusks, trained in the modes
of warfare, duly equipped and ridden by a brave guide,
and a fleet steed, should ever be kept ready at the entrance
of the king's pavillion.

11. With a portion of his own troops and with those of
the allies, and placing the commander-in-chief in his front
and accoutred in mail, a monarch should at night fall uppn
the enemy out-side his own encampment, (In prdet to take
them by surprise).

12. Swift horsemen capable of running to distant boun*
daries and border-lands, and of great .fleetness, should
ascertain the movements of the enemy's troops.

13. Strict watch sliould be made to be kept by faithful
troops at the entrances decorated with flags, flag-staff^, and
porches^ adorned with garlands of flowers.

14. Every body should go out and come in fceenly
watched. The enemy!s spies should dance attenda;ice upon
the king, ready to receive his commands.

15. Prevented from drinking, gambling and useless
noise-making, the men should stand prepared for all acts,
ready with alt accessories and instruments.

16. Leaving grounds spacious enough for the drill and
exercise of his own good swordsmen, a king should destroy
all other lands outside his own intrenchments, for th^ purpose
of destroying tlie enemy's troops.

17. The ground around the camp should be pervaded, ^t

■ ■ ■ ■ ■■ ■ ■ ■ . . ■ ■ I ■ y ■ ■ ■■ ■ . ■

* This word may have another sign tficat.ion t;i>,.|^uarded by ,«elf-
controlled soldiers.

^^^ KAMANDAKIYA HITISARA.

places with thorny branches of trees, at places with iron-
f pdinted pegs (caltrops), and at places with secret holes and
crevices.

18. Everyldayl the drilling of the soldiers should be
performed, with various appliances and on grounds cleared
of trees, shrubs, stones, trunks, earthen mounds and water.

' 19. The place where desirable grounds for the driU of
the king's own troops can be obtained and where all the
dlsadveantages Jwill be on the enemy^s side—such a place is
said to be the best (for encamping purposes),

20.^ Where grounds equally advantageous for the drill
of one's own troops and those of tlie enemy can be found-
that place is said by persons interpreting the Shdstras, to be
of middling merit. ,

21. Where there are spacious grounds for the diilling of
the enemy's troops and where the reverse is the case with
regard to a king's own troops,— that place is said to be the
worst of all places.

22. Always wish to have the best encamping ground ;
in its absence, try to get a middling one ; but never, for the
sake of success, use the worst place, which is no better
than a place of imprisonment.

23. A camp— which seems to be within the clutches of
some body, where numerous diseases prevail, where suddenly
hostilities spring up, and heavy frosts fall,

• 24. Which is blown over by unfavourable winds, where
suddenly dusts begin to fall, where each tries to injure
another and where the drums db not sound (well),

25. Where there are constant alarm and frght, where
pealing thunders roar and where meteors fall, where the
(king's) Parasol appears to'^be on fire and emits smoke and
where yelping df|jackaU^ is heard from the left side,

26. Which is infested by flocks of crows, vultures and
other such birds, of. ominous note, where great h(?at is sud-

^ denly felt and showers^of blood fall,

KAMANDAKIVA NlTlSARA/ 229

27. Where the Raj-nakshatra* is seen to be surrounded
on all sides, by other baneful portentuous planets, and whence
headless trunks are seen in the sun^ and where the vehicles
and draught animals are suddenly stupifiedi

2%. And where the ichor exuding from the temples of
elephants in rut, suddenly dries up, — a camp where. the&e
and such other kinds of omens ill do prevail, is a very bad
one (is not commended by the wise).

29. A camp — where the inmates, men and women, are
all cheerful, where t(ie drums and kettle-drums sound aloud
where horses neigb deeply and elephants duly equipped roar
tremendously,

30. Which rings with music of the Vedic chaunts and
the saying of Punyaha^^ where melodious barniODy of soqgs
and dances rise up in wave after wave, where there is no
cause of alarm and great excitement prevail, and where the
expected victory is indicated by good sigits,

31. Where there is no dust-storm but excessive rain falls,
where the Grahas are seen to be on the tight ride, and tio un-
usually portentuous phenomena, either : heavenly or earthly,
are viewed,

33. Where favourable winds .sing auspiciou»ness by
their blowing, where the troops are. well-fed and cheerful,
and where incenses are burnt on blazing flames,

33. Where the elephants are mad without baviilg drunk
intoxicating liquors and where x,\\^ Asaras 2iX^ '\\\ hi^^hly
prosperous state,-»a camp where these auspicious sings
prevail, is praised by the wise.

* Fajnakshatra'^mj^y mean the moon ; but we are not sure. The •
allusion is to the belief that when certain star are seen in certain positions
it portends evil and no act is to be undertakens while their' influence
lasts.

f Puny/ikas mean auspicious days — here it means the prayer for
an auspicious day. — May this be an auspicious day, the Hindus rise from
their beds with this prayer on their lips.

43Q kamandakiya nitisara.

34. When good at)d auspicious signs are 9eei« in the
eamp, the foe is sure to be routed, and when they are bad
and inauspicious, reverses are to be suffered by the king.
It is om^n» that indicate good or bad results.

35. For these reasons, a monarch versed in the Skasiras
should n^ark all the omens. When the augeries are ^ood
and' the king exftrts with a pure heart, he leads to success
the commendable works undertaken by him.

36. Victory is of him, who possesses allies, wealth,
knowledge, prowess, favourable fortune, perseverance and
manly effort9.

37. The king is called the Skandha inasmuchas he is
said to b« the root (of the prosp€rity)of the people. The
functions of the ministers, the army and other members of a
government are said to be Ab&ra.

38. When for the advancement and prosperity of the
people the Skandha or the king is supported or helped
forward by the gr«at Ahdras or ministers, armies &c, it is
said to he Skandh&bira,

39. The destructions of the privillions, the clothing, the
drinking water and the food grains, and of the supporting
troops of the allies, — ^these are said to be the deaths of the
SkandhAbira ; — these therefore should be carefully guarded
against.

40. Thus the army should be carefully encamped and
its good or bad state viewed ; this (good or bad condition)
should aUo be carefully watched with regard to the enemy's
army. When no evil otnens would be seen, a king should
begin (action).

Thus ends the sixteenth section, the desseration on en^
camping, in the Nitisara of Kamandaki.

SECTION XVII.

. P

1 OBSESSED of a keen intdligence artiJ armed \v\th'

marvlinesfl and a favorable fortune, a monarch with pro nrr •
endeavours and perseverance, should brihgio bear against the »
enrmy, the expedients for subjugating them.

.2. A solvent treasuf^y and a good coun<»d, fi^ht better
than art army consisting of the four kinds of forces. Therc-^
fore a king of sound political knowledge-^shoald conquer,
his enemies by the power of counsel and treasures.^

3. Conciliation, gift (or bribery), display of military
power, and domestic discord, these four, and deceit, ueglect
and ^conjuring — these, seven in ail, are said to be the means '
of success against an enemy.

4. The enumeration of the good services done mutuiiUy,.
the extolling of the merits, the establishment of some rela*
tionship, display of majesty,

5. And to say in sweet and smooth words— -**I am yourV
&c, — tlrese are said to be the five kimls of concflation, by
tUo>«c who know how to apply it (conciliation),

6. To give away acquired wealth in good, bad or
middling manner, to give in return for what is obtained, to .
suS^r to be taken what has been takt«n awav,

7. To give away soiihs wonderful thing, and the remmis-
sion of what is due — these are said to be the five kinds
of gift.

8. To cause affection and love to wither away, to^
generate rivalry, and to threaten, these are the three modes of
sowing domestic discord.

9. To kill, to plunder wealth, and to inBict loss and
distress, these are said to the three kinds o( display of military
power, by those who know how to use it (military power).

S3^ KAMANDAKiYA NITISARA.

10. Danda (or infliclion of punishment), is said to be
of two kinds vis.^ op<;n and secret. The enemies (of the
»lale) and those who are di^hkcd by the people should be
openly dealt with.

11. Those who cause anxiety to the people, tlK)se who
are the kings favorites, and those who stand very much in
the way of the material prosptrity of the state should be >
dealt with secretly (/. e. secret punidhment should be inflicted
on them).

12. 3y poisoning, by the help of mystic ceremonies {e.g,
Marana &c.) by assasinaiion, (lit. by^weapon) and by throw-
ing dc»wn,^-^^by these methods, secret punishments should-
be so meted out that ao body could c^me to know of them. '

13. On fir^hmauas, or on any other caste, ow pious
people and on low and mean classes of men, an intellegent-
king, should not-^for the advancement of his material (sgiri--
tual) welfare, inflict the capital punishment.

14. Those' agaiubi whom secret punishment i^s recom-
mended, may also be done away with by neglect. But ft '
pnident person shimid avoid to show this neglect out-wardly
(or in a pruniinent manner so as to attract attention).

15. Thoroughly scanning, reviewing and studying their
hearts and speaking sweet words and thereby appearing ta
be shedding nectar-^-a king shouFd employ conciliation as an*
expedient against the foe.

16. Sweet and melliflous speech is said to bie concilia'
tion itself. Cuioguim, truth, sweet speech, these are synony-
mous with conciliation. '

17. Appearing to view the undertaking of the enemy *
in the Kght of his own, a king should enter into his heart
(lit. penetr«ite him) unperceived, like water penetrating
Into the mountain.

* The otPier reading found in same boaks, means by the throwing 0%'
water &c. . . - , .- * • . -

KAMAMDAKtYA NITiSARA. 233

t&. The immortals and the Danavas succeeded in churn*
ing the ocean of milk and obtained desirable results .only
through conciliation.* The sons of Dhritarastra who were
against the policy of conciliation, were soon slain by (the sons
of Pandu).t

19. An intelligent and wise king should pacify a threa,ten*
ing foe by means of gift or (bribery). When intent on ruining
Indra, Sukra was pacified through gift4

10. When Bhrigu's son was enraged in consequence oC
the fault of Sarmistha(Vrishaparva's daughter), Vrishaparavan
the lord of the D&navas made himself happy by giving her
over (to Sukra so that she may serve this one's daughter.)§ ;

21. One desirous of peace should, even approaching the
powerful king uninvited, give away things to him for pleasing

4
* An eternal hostility exists between the gods and the Ddnavas

(the demons) who always fight with each other. But when it was

decided to churn the ocean of milk, they were recenciled, but for which

no churning could have been accomplished. It is by the policy of con-

ciliation that the gods won the Ddnavas over and persuaded them to

help in the matter*

f The sons of Pandu were ever for peace and conciliation. But
the sons of Dhritarastra stubbornly refused all overtures — so much so,
that they declined to give even |iive villages only to the five Pandava
brothers. They were completely ruined and slain ip the battle that
followed — the great battle of Kurukshetra.

X The allusion is obscure. Sukra was the precepitor of the Demons
and consequently the enemy of tndra.

$ Sukras daughter Devayani and Vrishaparvan's daughter Sarmistha
were fast friends. Once upon a time Devayani and Sarmistha went to
bathe keeping their clothes on the shore. But the god Wind changed
their clothes— ^and when they were dressed they began to quarrel about
the change-^until Sarmistha so far forgot herself that she slapped her
companion on the cheek — and threw her into a well. There she remained
until she was seen and rescued by Yayati who married her with the
consentof father; and Sarmistha was ordered to be her servant as a
recompense for the insulting conduct she offered to Devayani*
30

234 KAMANDAKIYA NlTISARA.

him ; the sons of GSndhari^ refusing to give (to the Fandava^
a portion of the kingdom) met with their complete des-
truction.

22. Alluring by mighty hopes, but fulfilling little of
them, a king should wean over the four kinds of alienable
parties, knowing them through spies.f

23. The greedy who have been deprived of their dues,
the honorable persons who have been dishonoured, the irri-
table persons who have been angered, and those who have
been extremely abused,

24. These are the four kinds of alienable parties, wha
should be won over, each by the fulfilment of his particular
desire. But to establish peace in his own party as well as ia
the party of the toe — is a better policy.

25. With all efforts and carefulness a king should eflFect
the alienation of the ministers, counsellors, and^ priests; and
when these have been alienated, the highly powerful princes
should be tried.

26. The prime-minister and the crown prince are said
to be the two arms of a lord of earth ; the former is also said
to be the king's eye, — and the alienation of this one can-
not be compared to the alienation of any body else.

27. An intelligent king slvould with all endeavours try ta
vitiate (alienate) one of his rival monarch's own family ; such
a one when vitiated destroys his own dynasty like fire des-
troying the fuel which produces it.

28. One highly disaffected at heart is equal to one of
the rival monarch's own dynasty, (so far as the facility of
alienation is concerned). Therefore a king should wean

• Gandhari was the wife of Dhritarastra and the mother Duryo-*
d^ina and his brothers. They refused to give to the Pandavas even *
five villages only — see Supra.

t Ubr'iaya-betana means one receiving wages from both masters—*
hence treacherous spies.

KAMANDAKIYA NITI^ARA. 235

Km over in any way and maintain peace and conciliatioa
among his own ranks.

29. Secret overtures should be made only to one who
is capable, o( doing good or bad.*^ But with keen and
scrutinising intelligence it should be at first ascertained
whether he is a straight-forward or a hypocrete person.

30. A straight-forward person should try to fulfil his
words to the best of his power. But a hypocrete, in conse-
quence of his longing for wealth, would betray both parties.

31. Quandom commanders, mean-minded persons, those
who serve the king only to pass the time any how or other,t
those who have been punished without rhyme or reason,
those who long for (personal) prosperity, thdse who are in-
vited and then neglected (or dishonored),

32. One of the king's own family (dynasty) who is jealous
of (hostile to) him, he that is found fault with by the
monarch, those who have given up their business (idlers),
and those on whom heavy taxes have been levied,

35. Those who love to fight, those who are rashly bold,
those who are self-conceited, those who are severed from
virtue, wealth and desire,^ those who are of a excitable
nature, the honorable persons who have been dishonored,

34. Those who are cowards, tiiose who live in constant
fear (of being punished) for their offences, those who have
created enemies through want of kind treatment,§ those
who love the company of those inferior to them, and who
drive away their equals,

I I « I I III I W " 1^-— Ml

* The original word lit : translated would mean — one who is capable
of showing wrath or mercy ; hence "having much influence."

f These people do not feel for the king, and may be weaned over by
the offer of petty advantages. The word may mean also — those who
are procrastinating.

% That is, whose [existence have been blasted and who have no love
lor life.

§ The text is vicious, the translation is Sree.

^6 KAMANDAKiYA NITISARA.

35. Those who are imprisoned without cause and who
have been specially favoured for some reason or other, those
who have been apprehended without reason, those worthy
and worshipful persons who are disregarded,

36. Those whose family and possessions have been plun-
dered {i,e, confiscated), those who are inflamed by a strong
desire for enjoyment, those who have been ruined,'^ those
who are friends outwardly, those whose goods and chattels
have been taken off,t and those who have been driven
out^

37. These are said to be the alienable parties. When
any of these is found with the foe, he should he weaned over.
Those who come over to the king's tfide (i>. are won over)
should be honored by (the present of)^those things they may
desire to have; in Hhis way also, a king should maintain unity
and concord among his own partizans.^

38. To find out what is coveted by both (the king and
the alienable party), and to see what both fear and are
apprehensive of, and chiefly, bribing (giving presents) and
honoring— these are said to be the means for effecting
alienation.

39. Assailed by a powerful enemy, an intelligent king,
should try to effect alienation among the former's party. The
powerful Sanda and Amarka,§ alienated from each other^
were vanquished by the gods.

40. Causing disunion in the united army of the foe, a
king should annihilate it by open attack. Disunitedf it is

* It may mean bankerupts.

f Bahirbandhu and Bahirdravya may mean — ^those who have got
friends gutside, and one whose property lies outside the dominions of the
particular king, respectively.

X The translation is free in the latter portion.

§.The allusion is obscure ; probably they were two demon brothers^
the gods finding them united, applied the policy of alienation against
them, and afterwards slew them.

KAMAND.AKIYA NiTIS|fkRA. 2^7

destroyed like a piece of wood which is set fire to with dried
grass.

41. Supported by faithful allies and favored by the
advantages of the soil and the season, and inflamed with
energy, a kingr should drive bis enemy to destruction by open
attack, even like king Yudhisthira himseK.

42. Reviewing the measure of his own strength, a:
monarch should regulate his attacks (lit. lead his army to
battle). In the days of yore, Rama^ possessed of strength)
and energy, slew the Kshafrtyas single handed.

43. Those who are idle, those who have lost all power
those who have exhausted their efforts in an undertaking,;
those who are suffering from extensive destruction ^nd loss,,
those who are routed,

44. And cowards^ fools, women, boys, pious men, and
wicked and brute-like persons, as also those of a friendly
nature and of a peaceful turn of mind— -these should be
won over by conciliatory measures.

45. The greedy and the poor should be broughjt uivder
subjugation by being honoured with gifts, so also those
wicked ones who are disunited being afraid of one another
and through fear of; the punishments inflicted on them.

* The allusion is to the story of Parasurama son of Jamadagni.
This Brahman is said to have been the sixth incarnation of Vishnu.
While young he cut oil witii his axe the head of hi^ mother Renukh at the
command of his father, when none of his brothers was willing to do so.
Some time after this, king Kartaviryya went to the hermitage of hb
father and carried off his cow. But Parasurama when he returned home
fought with the king and killed him. The sons of the Kartaviryya
hearing of the fate of th'eir father, came to Parasurama's hermitage and
shot his father dead in his absence. Thereupon Parasurama made the
dreadful vow of exterminating the whole Kshatriya race. He succeeded
in ridding the earth twenty one times of the warrior race. He »\s said
to have penetrated through the Krouncha mountain. He is one of those
who will never die — and is believed at present to be engaged in austeri-
ties on the Mohendra mosntam.

23S KAMANDAKIYA NITISARA.

46. Sons, brothers, and friends, should be won over
by persuasive words (or wealth), for, who can be equal to
them, although they may be made distant by the enemy?

47. If per chance these (sons, &c.,) fall off from their
allegiance, conciliation should be employed against then>.
Indeed, sometimes they are incorrigibly vitiated through
pride and boastfulness.

48. They in whom nobility of birth, good conduct^
charity, kindness, piety, truthfulness, gratefulness and harm-
lessness are to be found, are said to be Acharyyas.

49. A king conversant with the policy of gift and alien^
ation and knowing the ways of inflicting punishment, should
win over the citizens and the people and the leaders of the
army by gift and alienation.

50. Offended friends should be reconciled by honourinpf
and gifts and kind words ;. others should be won over by the
proper employment of the policy of alienation or bribery
or gift.

51 — 52. Men hidden inside the images of gods, pillars,
and boles, m<*n dressed in the clothes of women, and assum--
ing terrible appearances at night and appearing in the sem-
blance of Pisachets (demons), and gods, — in this way do
persons practise the policy of deceit and this is known as
M&yd.

S J« To assume different appearances at will, to shower
down weapons, iron balls and water, and to be hidden in
darkness, these also are the artifices practised by men.

54. Bhima killed Kichaka by being disguised as a woman.*^

* While Droupadi in the guise of Sairindri was residing at the court
of king Virdta, his brother- in-law Kichaka saw her and her beauty ex-
cited wicked passions in his heart. He became enamoured of her and
through his royal sister, tried to violate her modesty. Droupadi com-
plained of his unmannerly conduct to the king, but he declinedto in fere %
6h« then sought her husband Bhimi^s assistauce, who told her to show^
herself favourable to Kichaka's advances. An appointment was then

KAMANDAKIYA NITISARA. 239

Th^ god of fire also remained hidden for a long time by
practisinjr divine Mdyd.*

55. Not to prevent one from wrong, from war and from
danger — these are said to be the three kinds of 'l/pekshd or
deplomatic neglect, by those who are conversant! with its
nature and use.

56. Intent on the performance of an misdeed and blind*
ed by lust^ Kichaka was neglected by Virata and allowed to
be slain (by Khima).

57. Afraid of the unfulfilment of her own desire, Hidim-
va, although seeing Bhimasena ready for the combat, allowed
her own brother to be slain and thus neglected him.f

58. The exhibition of clouds, darkness, rain, fire, mount-
am and other sl;range shapes, and of troops which are at a
distance marching with flowing banners,

59. And the exhibition of cut off, severed and slaughter-
ed troops, and of highly efficient armies-^all these kinds of
conjuring should be resorted to for inspiring terror into
the enemy's host.

60. These are said to be the expedients that serve
various purposes of the monarchs ; of these, a king convers-
ant with the nature of conciliation, should employ it when-
ever it pleases him.

61. At first the policy af gift (or bribery) should be
employed and then conciliation and alienation. But these
latter two when united with the former, are sure to bring

abmit success.

~' • ■ — * — '^- — ■ - - - - - ■

made between Kichaka atid Draupadi that they should meet in the
dancing hall of the palace at* night ; pursuant to this appointment Bhima
disguised as Draupadi went there and when Kichaka tried to embrace
him taking him for Draupadi — he was crushed to death.

* This allusion is obscure.

f Hidimva was a demoness ; she became'enamoured of Bhima — and
to satisfy her Itrst she induced Bhima to slew her brother Hidimva.
The story is contained in the Mahabharata.-

240 KAMANDAKIYA NItlSA.RA.

62. The policy of conciliation without the support of the
policy of gift seldom briii^^s success ip an undertaicing^
Conciliation without the help of gift cannot produce the
desired effect even when it is employed against one's own
wife.

63. These expedients, a king conversant with the science
of polity, should skilfully bring to bear against the enemy's
troops or in his own forces. A king exerting without em-
ploying these expedients, proceeds towards hi» end like a
blind man.

64. Prosperity is sure to come into the possession of
those wise persons (kings) who employ these expedients y
nay it swells (every day). When properly managed witb
the help of these expedient efforts of kings bear fruit.

Thus ends tke seventeenth section^ the u^e and employ-'
ment of the expediently in the Nitisara of Kamandaki^

•tO^'

SECTION XVIIL

X HE three policies of conciliationi gift and flliena-'
tion having failed, a king conversant with the principles o(
polity and the ways of punishing, should lead his army agai^sl^
those who deserve punishment.

2, Having worshipped the gods and the twre'e*born'
Brahmanas and with the planets and the stars shining pTopi"
tious, H king should march towards til^ foc^ with ki« si:*
kinds of troops arrayed in due order.

KAMANDAKIYA NITISARA. 24I

3. The Moula the tnercenaryi the Sreni the allied,
those belonging to the enemy weaned over and the forest
tribes, these are the six kinds of forces; each preceding
is of greater importance than each following ; so also is their
Vyasana.

4. For their respect and love for the king, for the fact of
their helping in the removal of the dangers that may happen
to him and for their being inspired with the same thoughts
and sentiment, the Moula troops are more reliable than the
mercenary.

5. The mercenary troops again are more reliable than
the Sreni troops, for the former depend on the king for
their livelihood.

6. The Sreni troops are again more reliable than the
troops of the allies, for these latter do not enjoy a share of the
king's victory, whereas the former .participate in his joy
and grief, and moreover live in the same country with the
king.

7. The allied troops again are more reliable than the
troops of the enemy weaned over, inasmuch as the former
persue the same object with the king, and their country and
time of action are known, whereas the latter often differ in
opinion.

8. The low forest tribes, are by nature faithless, greedy,
and sinful ; for this reason, the weaned over troops of the
enemy are better than they, who are wild and undiscip-
lined.

9. Both the forest tribes and the weaned over troops
of the enemy, follow the king waiting for the moment when
to accomplish his ruin ; so, when all chances of their causing
any difficulty will be over,— victory is sure to embrace the
king.

10. A king has great cause of apprehension from these
two (the forest-tribes and the weaned over troops of the
enemy), for secret overtures may be directed towards them

31

242 KAMANDAKIYA NITISARA.

by the foe. From his own side also, a king should commence
intriguing, for intrigue is ever sure to give victory.*

11. An enemy highly powerful in consequence of bra
being possessed of Moula troops swelling with energy and
faithful in allegiance, should be encountered with the same
kind of troops capable of endaring loss and destruction^f

12. When the march woald be long, or the campaigrt
will be a protracted one, a king should proceed with the
Moutas duly protected. The Moulas being of long standing;
are capable of bearing up against loss and destruction,

13. In these matters (/>. in protracted marches and
campaigns and the like) an intelligent king should not depend
much upon (lit: leave off), the mercenary and other kinds of
troops; for when they are worn out with the toils of the
protracted march or campaign, their alienation (by the foe)
may be apprehended.

14. When the troops of the enemy are numerous, when
the fatigue and toil are excessive and protracted, and when
the army is always sent abroad and put to diiGcult tasks — its
alienation (by the enemy) follows as a matter of courser

15. A king is virtually powerless when his mercenary
troops are numerous, and Moula troops are small in number.
So also, an enemy is powerless, when his M&ula troops
iire small in -number or are disaffected. f

16. Battles should be fought more often with the help
of the power of counsel — for then victory is obtained with
little difficulty. When again the, soil . and the season are
unfavorable, the destruction and loss become immense.

17. When the enemy's troops give up their efforts in tlie
direction of alienation and become trustworthy, the merce-

* The Sloka as given in the text is unintelligble. It is after comparin|f
sevtral readings, that we could make out the meaning embodjned ^bpve.

f What the another means is this that when the enemy leads ou|
Moula troops the king should meet with his own Moula troops.

X The translation is free.

KAMANDAKIYA NfTlSARA. ^43

nary troops defy them saying :— 'They are of base mettle
and should be slain."

i8. Three kinds of troops (viz., the forest-tribes, the
troops of the enemy weaned over and the Sreni) may be
induced to excessive drinking and thus rendered incapable of
service. With his own troops who have been duly drilled
and who have not stayed in foreign lands for a long time (for
then they would have been worn out), a king should fall upon
the foe.

19. A king whose resources for battle are small may by
his power of counsel make the allied troops like bis own ; and
thus his strength may be increased.

20. Acts in which the king and the allied monarch are
both equally interested, acts whose success depends on the
ally, and act^ in which clemency and cleverness are to be
displayed^ such acts should be undertaken in conjunction
with the ally.

21. Supported by a large host of the enemy's troops
weaned over, a king should march against a powerful enemy.
Then like a dog waiting to kill a boar, he should bring into
action conciliation or other kinds of policy.

22. The troops of the enemy that have been weaned
over should be employed in, and oppressed with the task of
rooting out the thorns of the difficult paths; for otherwise,
there \s danger of their being morbidly irritated.

23. The foresters also should be employed in similar
tasks ; and when entering into the territory of another, a
learned king should always place them in the front.

24. These are the six kinds of troops and these con-
stitute a complete army together with the cavalry, infantry,
car-warriors and elephants. Such an army supported by
the power of counsel and a solvent treasury constitutes a
Sadanga vala or an army of six members.

25. A powerful nnonarch arranging these six kinds of

244 KAMANDAKIYA NITISARA.

troops without the least defect, should proceed to encounter
an army stronger than his own.

26. By his power of counsel, &c., a king should know
its (his army's) connections and he should also apprise him-
self of what his generals do or do not.

27. One of high extraction, belonging to the king's own
country (t\ e», the king's own subject), conversant with the
rules of counsel and acting in conformity with them, a careful
student of the science of Dandaniti and its administrator,

28. One possessed of the qualities of energy, heroism,
forgiveness, patience, amiableness and richness, one endowed
with power and manliness and ;|who is depended upon by
his followers for their support (/. ^., one who has got fol-
lowers and dependants),

29. One who has got numerous friends and whose re-
lations and cognates are many, whose countenance reflects
genersosity, and who is large-hearted and a thoroughly prac-
tical man mixing freely with the people,

30. Who never cultivates other's ill-will or enmity without
any reason, whose number of foes is very limited and who is
of pure character, and is a profound scholar of the Shastras,
and acts according their precepts,

31. One who is healthy, stout, brave, forbearing and
acquainted with the opportuneness of season, and is possessed
of a noble appearance, and has full reliance on his own
power,

32. One who knows how to tend horses and elephants,
and repair chariots, and is indifatigable, and skilful in fight-
ing and duelling with swords, and can move with agility,

33. Who knows the divisions of the field of battle, and
whose power remains unperceived till the time of action like
that of the lion, and who is not procrastinating and is watchful
humble and self-controlled,

34. Who knows the marks (good or bad) of horses, ele-
phants, chariots, and weapons and is fully acquainted with the

KAMANDAKIYA NITISARA. 245

alicons and movements of the spies and scouts, and is grate-
ful and conversant with ail alternatives (of acts),

35. One who observes all pious ceremonies and is skil-
ful and followed by skilful dependants, who is expert in all
modes of warfare and is competent to manage the army,

36. One who having been naturally gifted with the
power of reading others' heart, can perceive what the men,
horses and elephants want, who also knows their designa*
tion and can supply them their food,

37* One who knows all countries, languages and human
characters, and can decipher all writings and is possessed of
a retentive memory ; one who is thorougly competent to lead
nocturnal attacks and who can ascertain by his keen intelli-
gence what should be done,

38. One who knows the times of sunset and sunrise,
and the position of the stars and planets and their conse-
quent influences, and who is fully acquainted with the routes,
the directions, and the countries (though which the army is
to pass,)

39. One who is neither frightened nor fatigued by the
pangs of hunger and thirst and the inclemencies of the
weather, hot, cold, and rainy, who can bear up against alarms
and weariness and who gives asurances of safety to the good,

40. One who can create breaches in the army of the
foe, and who can undertake difficult acts, and can detect
and remove the cause of alarm of his own troops,

41. One who can protect the camp, and is capable of^
bringing into light any (underhand) act of the troops, one
who fully knows the disguises and the pretences put forward
by the spies and messengers, and who reaps success by his
great exertion,

42. One who always accomplishes successfully acts
undertaken by him, and enjoys their fruition, and who is
disregardful of near or remote consequences, but is only
anxious about the material prosperity of the kingdom, —

246 kAmandakiya nitisara.

.1

43. One possessed of these characteristics should be
made the leader of an army. The army should always, day^
night, he carefully protected (from evil influence). '

44. Wherever in rivers, mountains, forests and difficult
regions there will be any chance of danger, the general
should proceed there with his army arranged in due order.

45. The guides supported by ^ detachment of heroic
troops should march in the van ; the king and his camp^
and the treasury solvent or insolvent, should be in the
middle.

46. The horses should march in both the flanks and
they should be flanked by the chariot warriors; these last
again should be flanked by elephants whom the forest tribes
should flank.

47. The accomplished general thus having placed every
body in the front should march slowly in the rear, arranging
the host of troops, and breathing comfort to the wounded
and the weak.

48. When there should be danger in the van, the troops .
should be disposed of in the Makara (crocodile-shaped), or
in the two-winged Syena or (hawk-shaped), or in the Sucht ,
(needle-shaped) array and then marched forward.

49. When there would be danger in the rear, the Sah^ta
(or chariot-shaped) array should be formed ; when the danger
would be in the flanks, the array called Vajra should be
formed ; and in all situation the array known as Sarvato^
bhadra that frighten the enemy, should be formed.

50. When the troops are fatigued in consequnce of
protracted marches through long routes and over hills dales
forests and narrow woody defiles and through rivers and
river-beds, when they are afflicted with hunger, thirsty and
cold,

51. When they are harassed with raids of robbers and
distressed with diseases, want of food and pestilence and ^
oppression, when on the route of march they get muddy

KAMANDAKIYA NITISARA. 247

onclean water (or drink, Kod when they become separated
or huddled together,

53« When they fall deeply asleep and become busy in
preparing their meal, when they are not in the proper ground
and are not prepared for attack ; when they are afflicted'
with the fear of thieves and fire, and when they are over-
takea by rain and storm,

53. When all these calamities overtake his army, a king
should protect it ; but when the hostile troops are overtaken,
by them, he should fall upon them and annihi^te them.

54. Having effected an alienation between the foe and,
his Prakritis and with the advantages of the season and
the soil in his favour, a king should fight a pitched battle ;
otherwise he should fight in underhand ways.

5 j. In unfair warfare^ the foe when busy in pitching tents
on unfavourable grounds, should be slain by the king who is
on favorable grounds; when a king is on his own grounds
he is said to be on favourable grounds.

56. A king who is cheerless in consequence of his
Prakritis being separated from him should be slain through
secret agents, foresters, and brave soldiers, who should em-
ploy against him gift or bribery or atienajbion^

57. Displaying himself in the front and thence having
ascertained tho ma-rk, a king should slay bis enemies from
behind, falling upon him with agile and heroic troops.

58. He may also placing the greater part of the army
in the enemy's back (where consequently his attention will
be drawn), slay this latter from the front, falling upon him
with the best part of his troops. In this way the flanks also
may be assailed in unfair warfare.

59. If the ground in the front be unfavourable, a swift-
moving king should (change position and) slay the foe from
behind. A king should slay his foe going over to his side
Who foolishly believes that he has conquered him.

60. Alluring the troops of the enemy out of their camps.

248 KAMANDAKIYA NITISARA.

villages and castles into pastures^ a cool-headed king should
slay them.

6x. Concealing the inefficient portion of the army, and
with the rest of it supported by the allies, a king should crush
the foe falling upon him even like a lion.

62. Remaining hidden, a king should slay his foes when
he is engaged in hunting ; or he may slay him enticing him
away by the hope of plunder and then blockading his route
of return.

63. The troops that could not sleep through fear of
being attacked in the night and that have been worn out
through the toils of night-keeping should be assaulted and
annihilated on the day following.

64. A king knowing the rules of nocturnal attack, should
lead out a night-attack with the fourth part of his army,
against the foe unsuspectingly locked in the arms of sleep.

65. With agile swordsmen inflamed with wrath, a king^
should slay the foe whose eyes are blinded in consequence of
the sun's rays falling on them or the wind blowing against
them.

66. In this way, a king possessed of agility should slay
his foes.

67. Mist, darkness, herds of kine, pits, hillocks, under-
woods, and river-beds— these indicate the foe, for they are
the seven kinds of hiding places.

68. A persevering sovereign exerting in the right
manner, should slay his foes by the different kinds of war-
fare, knowing their movements through the agency of his
spies.

69. Thus always a king should slay his foes by unfair-
war. The slaughter of foes by deceitful measures is npt
detrimental to one's righteousness. The son of Drona with
his sharp weapon slew the troops of the Pandavas when

KAMANDAKIYA NITISARA. 249

they were unsuspectingly locked in the arms of sleep at
night.*

Thus end the eighteenth section, the modes of war^
fare, the movements of the generals^ surprises &c,, in the
Nitsara of Kamandaki.

-*0*"

SECTION XIX.

1 go in front in all marches, to first enter into
forests and difficult tracts, to create roads and passages where
there are none,

2. To descend into and swim over watery expanses, to
conquer the body-guards (consitituting a part of the enemy's
army), to break through united ranks, and to gather to their
own side the routed troops,

3 To ward off sources of danger, to break down walls
and gates, to protect the treasury and the uniform adherence
to the policy from all dangers, these are the functions of the
elephants.

4. To investigate the woods, the different directions,
and the routes, to protect the supplies of food and the
supporting troops, to effect with promptitude the acts of
pursuit and retreat,

5. To approach an4 belp the distressed portion of the

■ ■ ■■ • - -■-

* The son of Drona promised to Duryodhana to slay the sons of
Pandu. One night he went to their camp and instead of slaying
the Panda va brothers slew the five sons of Draupadi and brought their
heads to Duryodhana. This upset Duryodhana and he died soon aften

32

%^0 KAMANDAKIYA NlttSARA.

army, the Kotee and the yaghana^^ these are the functions of*
the horse. Of infantry the functions are always to be armed'
with weapons,

6. To purifyt the pits and the passages, the roads and
the tents, and to know the stock of fodder and food and
everything like Viswakarma:*: himself.

7. High lineage, youthful age, the tact of knowing other
creature's heart, prowess, skilfuhiess, promptitude resolute-
ness and the inclination for the performauce of good acts,

8. These are the qualifications of infantry, cavalry car-
warriors and horses, who posses good marks and follow all
rules of conduct ; the possessor of all these qualifications only
should be employed in action.

9. A ground free from stakes and thorms and of which
the trees and copses have been cut down, and the mounds
levelled and which possesses outlets of retreat such a ground
is thought advantageous for the movements of the infantry.

10 Grounds with sniall number of trees and stoiie,
having no pits, creepers and caves and which is steady, and
free from gravel or mud and possess outlets fqr retreat, suqli
gronuds are said to be cavalry-grounds.

i;i. Devoid of sandy soils, mud, earthen mound
gravels and stones, and free fronv marshes, cre^pexs, pits^
trees, qopses, and such like things,

12. Where there are no gardens and chasms^ which
are capable of bearing the tread of hoofs, and are steady
and ca,n bear the wheels, such grounds are said to he; chariqt-
grounds (t\ ^., where chariots may be driven with safety).

* Kotee and Jaghana ar« certain parts of the Vyuha or array.
Jaghana has a speacial meaning viz.,* the rear guard or the reserved
portion of the army. m^

•f The word *purify' is here used in a metaphorical way, it means "to
clear of the foe."

% Viswakarma is the divine architect ; probably he is also gifted
with ^ keen observation.

KAMANDAKIVA KitfSAttA. 3$ I

13. The grounds for the chariot^i tb6 hor^s and the
elephants should be steady and bard. The wise should
not consider that the grounds for the horses are not for
elephants.

14. Grounds where are there treed to be crushed {t\ e.,
delicate trees which the elephants may eat up) and creepers
to be rooted out, which is free front mire, and is fertile aad
rough, where there are accessible hillocks, such are grounds
for the elephants.

15. An intelligent monarch desirous of victory should
never hazard a fight without good cause (or his rear weH-
protected). In case of sheer necessity he may fight being
sl^crounded by numerous troops.

16. Placed on elephants and guarded by lighter troops,
tbe treasures should be carried where the king goes ; for
royalty depends on treasures.

17. After the completion of a difficult work, praised and
bdld in respect, a king should (liberally) remunerate the
warriors ; for who does not fight for a liberal-handed king?

18. A king should cheerfully give ten millions of Barnas
to tbe slayer of his royal antagonist ; half the amount should
be given while this latter^s son or his general is slain.

19. When a chief of a brave detachment of heroes is
slaih, ten thousand Barnas should be given.

2^. When an elephant or a car is destroyed half of this
amount should be given ; and a thousand Barnas should be
given, when an archer or a foremost foot soldier is slain.

2\, A score of cows or any other object of enjoyment
or gold or any other bsfse metal— 'these belong to them who
conquer them.

• V2. The king should cheerfully remunerate the soldiers
according to the things they bring ; tben he should place
the powerful in biattle array.

23; The number of horses should be three times th^
tiumber of cars and elephants, and five and five should be

2S2 KAMANDAKIYA NITISARA.

employed together. Foot-soldiers should be employed with
them at the interval of one and horses at the interval of
three.

24. Elephants and cars should be placed at the interval
of five. This kind of division is commended by all masters
of polity.

25* The horses, men and car-warriors and elephants
should fight in such a way that their efforts in case of re-
treat may be unobstructed.

26. When dangerous irregular fight ensues it should be
fought with mixed troops. In fierce wars, the mighty and
noble dynasties should be sougjii^skelter with.

27. Three men should always be made antagonists and
an elephant should alway be opposed by five horses.

28. Fifteen men and four horses, these are said to be
capable of withstanding an elephant or a chariot.

29. Tiie weakness of a force is said to be Panchach&pa
by those who are conversant with the forming of arrays and
are accomplished in the art of war-fare.

30. The Uras^ the two KakshaSy the two wings, the
centre, the back, the rear and the Kofee— these are the seven
limbs of the Vjyuka or array mentioned by those conversant
with their nature.

31. According to our preceptor the VyuAa has the
UraSy the Kaksha and the wings and the rear parts only ;
according to Sukra it is devoid of the Kakshas.

32. Unalienable, nobly-born, pure-hearted, accomplished
in smiting, sure of aim, and competent to fight with resolute-
ness, such men should be made leaders of divisions.

33. Surrounded by these heroic and brave persons a king
should stay on the field and should fight unseperably and
protecting one another.

34. The flower of the troops should be placed in the
centre of the array and the fighting materials should be
placed in the /aghana.

KAMANDAKIYA NITlSARA. 253

35. The fiercest of the forces accomplished in war should
be employed in the fight. A good general is said to be the
soul of the battle, and it is lost if there is no general.

36. The Vyuha that infantry, cavaky, chariots and ele-
phants constitute, one at the back of another, is said to be
Achala\ that formed by elephants, horses, cavalry, and
infantry is in-capable of being withstood.

37. The cavalry in the centre, the chariots in the two
kakshas^ the elephants in the flanks,— such an array is said
to be Ant avid.

38. In place of chariots horses may be posted and in
place of horses foot-sol (|f^~ may be posted; and in the
absence of chariots, an intelligent king should arrange^ the
elephants.

39. The foot-soldiers, the horse, the chariots and the
elephants should be thrown in the middle in divisions. The
elephants surrounded by the infantry, cavalry, and cars
should be placed in the centre.

(Slokas 40 — 57 contain descriptions and names of the
several kinds of array and the ways of using them),

58. Where the enemy's troops are weak, separated, led
by vicious persons, there it should be assailed — and thus a
king's own strength should be added to.

59. The enemy should be pressed by doubly strong
forces,— and he should be oppoesd when united together, by
furious detachments of elephants.

60. Unconquerable elephants (of the enemy) should be
slain by elephants besmeared with the fat of lions or by
groups of elephants ridden by brave guides.

61. The troops of the enemy should be slain by foremost
of elephants duly equipped, furious, caparisoned with iron
net-works, ridden by brave warriors, and irisistible in conse-
quence of being in rut.

62. A leader elephant in rut and possessed of courage,
can slay detachments of the enemy's troops. The victory of

254 KAMANDAKIYA N1TI9ARA.

th« rulers of darlh depends on the number of the elephants*
Therefore ih^ armies of the kings should teem with elephants.
Thus ends tk€ ninteenih Section^^tke arraying of tr9ops^
the functions of elephants, horses &f^ in the Niiisara of
Kamandaki.

FINIS.

CONTENTS.

iNTRODUCTIOy.

Science oi poUty : Its origin : Date : Style : SotircM s Moral tone :
The synopsis of the work. — P. i.

Sectien I.

Inovcation, Description of a king;. His duties* The constituents of
a good government. The acquirements of a king. An account of mind
and other organs. The dangers of a king. The danger from a woman.
The passions that should be avoided by a king. The accomplishments
of a king. — P. i — 15.

Section II.

The four divisions of learning. The customary observances. The
dftiijf s of the four orders. The duties of a. Brahmacharin. The duties
of a householder. Those of married people. Those living in the forests -
Those of the wandering mendicants. An account of the punishment.-^
P- 15—25.

Section Ilf .

An account of the pious and wicked persons. How they behave.
The virtue of sweet-speech. The characteristics of a high-minded
man.— P. 25 — 30.

Section IV.

An account of the essential constituents of government namely king,
ministers, kingdom, castle, treasury, army and allies.— -P. 30 — ^44.

Section V.
The duties of master and servant. — P. 44— -6j.

Section VI.
How the thorns of the government should be weeded out. — P. 63 — 66.

Section VII.
How a king should protect himself and his son. — P. 67—81.

Section VIII.
The construction and the account of Mandala.— P. 81 — 104.

Section IX.

The characteristics of peace and how it should be obtained, — P.
105—135.

Section X.
The dissertation on war. — P. 136 — 149.

Section XI.

How a king should hold counsek with his ministers and their bearing
on good government.—* P. 149— -182.

[ « 3

Section XII.
Rules regarding embassies and spies. — P. iSa — 192.

Section XIII.
A description of Vysanas and how to remedy them.— P. 193— 2o6«

Section XIV.
A complete account of the seven kinds of Vysanas.— -P. 297-^16.

Section XV.
A description of the military expedition. — P. 216—225.

Section XVI.
An account of the system of encamping.— P. 226—236.

Section XVII.
The use and employment of various expedients. — P. 231 — 240.

\ Section XVIII.

The various modes of warfare, the movements of the generals and
surprise.— P. 240 — 249.

Section XIX.

The arrangement of troops, the functions of elephants and horses.—
P. 246—254.

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